6 • to  . Uf  , 


0i  tiw  81 <*>%«# 

PRINCETON,  N.  J. 


Presented  by  cW><=,  <$.  mOa^nok  . 

PR  4012  . L 3 2 1882 
Arnold,  Edwin,  1832-1904. 

The  light  of  Asia 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/lightofasiabeing00arno_0 


LIGHT  OF  ASIA 


BEING 


THE  LIFE  AND  TEACHINGS  OF  GAUTAMA, 

Prince  of  India  and  Founder  of  Buddhism. 


BY 

\r, 

EDWIN  ARNOLD,  M.A. 

WITH  NOTE 8 

By  MRS.  I.  L.  HAUSER.' 


New  York: 

THE  USEFUL  KNOWLEDGE  PUBLISHING  COMPANY, 
John  B.  Alden,  Business  Agent. 

1882. 


THIS  VOLUME 


IS  DUTIFULLY  INSCRIBED  TO 

THE  SOVEREIGN,  GRAND  MASTER,  AND  COMPANIONS 


OF 

Mont  (Eralleb  CDrbrr  of  tl)o  Star  of  Sttbia  . 

BY 

THE  AUTHOR. 


8 


PREFACE. 


— O — 

In  the  following  Poem  I have  sought,  by  the  medium 
of  an  imaginary  Buddhist  votary,  to  depict  the  life  and 
character  and  indicate  the  philosophy  of  that  noble  hero 
and  reformer,  Prince  Gautama  of  India,  the  founder  of 
Buddhism. 

A generation  ago  little  or  nothing  was  known  in  Europe 
of  this  great  faith  of  Asia,  which  had  nevertheless  existed 
during  twenty-four  centuries,  and  at  this  day  surpasses,  in 
the  number  of  its  followers  and  the  area  of  its  prevalence, 
any  other  form  of  creed.  Four  hundred  and  seventy  mil- 
lions of  our  race  live  and  die  in  the  tenets  of  Gautama  ; 
and  the  spiritual  dominions  of  this  ancient  teacher  extend, 
at  the  present  time,  from  Nepaul  and  Ceylon  over  the 
whole  Eastern  Peninsula  to  China,  Japan,  Thibet,  Central 
Asia,  Siberia,  and  even  Swedish  Lapland.  India  itself 
might  fairly  be  included  in  this  magnificent  empire  of  be- 
lief, for  though  the  profession  of  Buddhism  has  for  the 
most  part  passed  away  from  the  lanfl  of  its  birth,  the 
mark  of  Gautama’s  sublime  teaching  is  stamped  inefface- 
ably  upon  modern  Brahmanism,  and  the  most  characteris- 
tic habits  and  convictions  of  the  Hindus  are  clearly  due 
to  the  benign  influence  of  Buddha’s  precepts.  More  than 
a third  of  mankind,  therefore,  owe  their  moral  and  relig- 


v 


vi 


PREFACE. 


ious  ideas  to  this  illustrious  prince,  whose  personality, 
though  imperfectly  revealed  in  the  existing  sources  of  in- 
formation, cannot  but  appear  the  highest,  gentlest,  holiest, 
and  most  beneficent,  with  one  exception,  in  the  history  of 
Thought.  Discordant  in  frequent  particulars,  and  sorely 
overlaid  by  corruptions,  inventions,  and  misconceptions, 
the  Buddhistical  books  yet  agree  in  the  one  point  of  re- 
cording nothing — no  single  act  or  word — which  mars  the 
perfect  purity  and  tenderness  of  this  Indian  teacher,  who 
united  the  truest  princely  qualities  with  the  intellect  of  a 
sage  and  the  passionate  devotion  of  a martyr.  Even  M. 
Barthelemy  St.  Hilaire,  totally  misjudging,  as  he  does, 
many  points  of  Buddhism,  is  well  cited  by  Professor  Max 
Muller  as  saying  of  Prince  Siddartha,  “ Sa  vie  n’a  point  de 
'cache.  Son  constant  heroisme  £gale  sa  conviction  ; et  si 
la  theorie  qu’il  preconise  est  fausse,  les  exemples  person- 
nels qu’il  donne  sont  irreprochables.  II  est  le  modele 
acheve  de  toutes  les  vertus  qu’il  preche  ; son  abnegation, 
sa  charite,  son  inalterable  douceur  ne  se  d^mentent  point 
un  seul  instant.  ...  II  prepare  silencieusement  sa  doc- 
trine par  six  annees  de  retraite  et  de  meditation  ; il  la  pro- 
page par  la  seule  puissance  de  la  parole  et  de  la  persua- 
sion pendant  plus  d’un  demi-siecle,  et  quand  il  meurt 
entre  les  bras  de  ses  disciples,  c’est  avec  la  syenite  d’un 
sage  qui  a pratique  le  bien  toute  sa  vie,  et  qui  est  assure 
d’avoir  trouve  le  vrai.”  To  Gautama  has  consequently 
been  given  this  stupendous  conquest  of  humanity  ; and — • 
though  he  discountenanced  ritual,  and  declared  himself, 
even  when  on  the  threshold  of  Nirvana,  to  be  only  what 
all  other  men  might  become — the  love  and  gratitude  of 
Asia,  disobeying  his  mandate,  have  given  him  fervent 


PREFACE. 


vn 


worship.  Forests  of  flowers  are  daily  laid  upon  his  stain- 
less shrines,  and  countless  millions  of  lips  daily  repeat  the 
formula,  “ I take  refuge  in  Buddha  ! ” 

The  Buddha  of  this  poem — if,  as  need  not  be  doubted, 
he  really  existed — was  born  on  the  borders  of  Nepaul, 
about  620  B.c.,  and  died  about  543  b.c.  at  Kusinagara  in 
Oudh.  In  point  of  age,  therefore,  most  other  creeds  are 
youthful  compared  with  this  venerable  religion,  which  has 
in  it  the  eternity  of  a universal  hope,  the  immortality  of  a 
boundless  love,  an  indestructible  element  of  faith  in  final 
good,  and  the  proudest  assertion  ever  made  of  human 
freedom.  The  extravagances  which  disfigure  the  record 
and  practice  of  Buddhism  are  to  be  referred  to  that  in- 
evitable degradation  which  priesthoods  always  inflict  upon 
great  ideas  committed  to  their  charge.  The  power  and 
sublimity  of  Gautama’s  original  doctrines  should  be  es- 
timated by  their  influence,  not  by  their  interpreters  ; nor 
by  that  innocent  but  lazy  and  ceremonious  church  which 
has  arisen  on  the  foundations  of  the  Buddhistic  Brother- 
hood or  “ Sangha.” 

I have  put  my  poem  into  a Buddhist’s  mouth,  because, 
to  appreciate  the  spirit  of  Asiatic  thoughts,  they  should 
be  regarded  from  the  Oriental  point  of  view  ; and  neither 
the  miracles  which  consecrate  this  record,  nor  the  phi- 
losophy which  it  embodies,  could  have  been  otherwise  so 
naturally  reproduced.  The  doctrine  of  Transmigration, 
for  instance — startling  to  modern  minds — was  established 
and  thoroughly  accepted  by  the  Hindus  of  Buddha’s  time  ; 
that  period  when  Jerusalem  was  being  taken  by  Nebu- 
chadnezzar, when  Nineveh  was  falling  to  the  Medes,  and 
Marseilles  was  founded  by  the  Phocaeans.  The  exposi- 


Vlll 


PREFACE. 


tion  here  offered  of  so  antique  a system  is  of  necessity 
incomplete,  and — in  obedience  to  the  laws  of  poetic  art — 
passes  rapidly  by  many  matters  philosophically  most  im- 
portant, as  well  as  over  the  long  ministry  of  Gautama. 
But  my  purpose  has  been  obtained  if  any  just  conception 
be  here  conveyed  of  the  lofty  character  of  this  noble 
prince,  and  of  the  general  purport  of  his  doctrines.  As  to 
these  there  has  arisen  prodigious  controversy  among  the 
erudite,  who  will  be  aware  that  I have  taken  the  imper- 
fect Buddhistic  citations  much  as  they  stand  in  Spence 
Hardy’s  work,  and  have  also  modified  more  than  one 
passage  in  the  received  narratives.  The  views,  however, 
here  indicated  of  “ Nirvana,”  “ Dharma,”  “ Karma,"  and 
the  other  chief  features  of  Buddhism,  are  at  least  the 
fruits  of  considerable  study,  and  also  of  a firm  conviction 
that  a third  of  mankind  would  never  have  been  brought  to 
believe  in  blank  abstractions,  or  in  Nothingness  as  the 
issue  and  crown  of  Being. 

Finally,  in  reverence  to  the  illustrious  Promulgator  of 
this  “ Light  of  Asia,”  and  in  homage  to  the  many  eminent 
scholars  who  have  devoted  noble  labors  to  his  memory, 
for  which  both  repose  and  ability  are  wanting  to  me,  I 
beg  that  the  shortcomings  of  my  too  hurried  study  may 
be  forgiven.  It  has  been  composed  in  the  brief  intervals 
of  days  without  leisure,  but  is  inspired  by  an  abiding 
desire  to  aid  in  the  better  mutual  knowledge  of  East  and 
West.  The  time  may  come,  I hope,  when  this  book  and 
my  “ Indian  Song  of  Songs  ” will  preserve  the  memory 
of  one  who  loved  India  and  the  Indian  peoples. 

EDWIN  ARNOLD,  C.S.I. 


London,  July,  1879. 


THE  LIGHT  OF  ASIA. 


o 

Book  tl)c  iFirst. 


The  Scripture  of  the  Saviour  of  the  World \ 

Lord  Buddha 1 — Prince  Siddartha 2 styled  on  earth- 
In  Earth  and  Heavens  and  Hells  Incomparable, 
All-honored,  Wisest,  Best,  most  Pitiful ; 

The  Teacher  of  Nirvana  and  the  law. 

Thus  came  he  to  be  born  again  for  men. 

Below  the  highest  sphere  four  Regents  sit3 
Who  rule  our  world,  and  under  them  are  zones 
Nearer,  but  high,  where  saintliest  spirits  dead 
Wait  thrice  ten  thousand  years,4  then  live  again  ; 
And  on  Lord  Buddha,  waiting  in  that  sky, 

Came  for  our  sakes  the  five  sure  signs  of  birth5 
So  that  the  Devas6  knew  the  signs,  and  said 
“Buddha  will  go  again  to  help  the  World.” 

“ Yea  ! ” spake  He,  “now  I go  to  help  the  World 

9 


IO 


THE  LIGHT  OF  ASIA. 


This  last  of  many  times  ; for  birth  and  death 
End  hence  for  me  and  those  who  learn  my  Law. 

I will  go  down  among  the  Sakyas,7 
Under  the  southward  snows  of  Himalay, 

Where  pious  people  live  and  a just  King.” 

That  night  the  wife  of  King  Suddhodana,8 
Maya  the  Queen,9  asleep  beside  her  Lord, 

Dreamed  a strange  dream ; dreamed  that  a star  from 
heaven — 

Splendid,  six-rayed,  in  color  rosy-pearl, 

Whereof  the  token  was  an  Elephant10 
Six-tusked  and  whiter  than  Vahuka’s11  milk — 

Shot  through  the  void  and,  shining  into  her, 

Entered  her  womb  upon  the  right.  Awaked, 

Bliss  beyond  mortal  mother’s  filled  her  breast, 

And  over  half  the  earth  a lovely  light 
Forewent  the  mom.  The  strong  hills  shook  ; the  waves 
Sank  lulled  ; all  flowers  that  blow  by  day  came  forth 
As  ’twere  high  noon  ; down  to  the  farthest  hells 
Passed  the  Queen’s  joy,  as  when  warm  sunshine  thrills 
Wood-glooms  to  gold,  and  into  all  the  deeps 
A tender  whisper  pierced.19  “Oh  ye,”  it  said, 

“ The  dead  that  are  to  live,  the  live  who  die, 

Uprise,  and  hear,  and  hope  ! Buddha  is  come  ! ” 
Whereat  in  Limbos  numberless  much  peace 
Spread,  and  the  world’s  heart  throbbed,  and  a wind  blew 
With  unknown  freshness  over  lands  and  seas. 

And  when  the  morning  dawned,  and  this  was  told, 

The  gray  dream-readers13  said  “ The  dream  is  good  ! 

The  Crab  is  in  conjunction  with  the  Sun  ;14 


BOOK  THE  FIRST. 


The  Queen  shall  bear  a boy,  a holy  child 
Of  wondrous  wisdom,  profiting  all  flesh, 

Who  shall  deliver  men  from  ignorance, 

Or  rule  the  world,  if  he  will  deign  to  rule.” 

In  this  wise  was  the  holy  Buddha  born. 

Queen  Maya  stood  at  noon,  her  days  fulfilled, 

Under  a Paisa16  in  the  Palace-grounds, 

A stately  trunk,  straight  as  a temple-shaft, 

With  crown  of  glossy  leaves  and  fragrant  blooms  : 
And,  knowing  the  time  come — for  all  things  knew — 
The  conscious  tree  bent  down  its  boughs  to  make 
A bower  about  Queen  Maya’s  majesty, 

And  Earth  put  forth  a thousand  sudden  flowers 
To  spread  a couch,  while,  ready  for  the  bath, 

The  rock  hard  by  gave  out  a limpid  stream 
Of  crystal  flow.  So  brought  she  forth  her  child 
Pangless — he  having  on  his  perfect  form 
The  marks,  thirty  and  two,  of  blessed  birth  ; 

Of  which  the  great  news  to  the  Palace  came. 

But  when  they  brought  the  painted  palanquin16 
To  fetch  him  home,  the  bearers  of  the  poles 
Were  the  four  Regents  of  the  Earth,  come  down 
From  Mount  Sumer un — they  who  write  men’s  deeds 
On  brazen  plates — the  Angel  of  the  East, 

Whose  hosts  are  clad  in  silver  robes,  and  bear 
Targets  of  pearl  : the  Angel  of  the  South, 

Whose  horsemen,  the  Kumbhandas,18  ride  blue  steeds, 
With  sapphire  shields  : the  Angel  of  the  West, 

By  N&gas  followed,  riding  steeds  blood-red, 


12 


THE  LIGHT  OF  ASIA. 


With  coral  shields  : the  Angel  of  the  North, 

Environed  by  his  Yakshas,19  all  in  gold, 

On  yellow  horses,  bearing  shields  of  gold. 

These,  with  their  pomp  invisible,  came  down 
And  took  the  poles,  in  caste  and  outward  garb 
Like  bearers,  yet  most  mighty  gods  ; and  gods 
Walked  free  with  men  that  day,  though  men  knew  not 
For  Heaven  was  filled  with  gladness  for  Earth’s  sake,90 
Knowing  Lord  Buddha  thus  was  come  again. 

But  King  Suddhodana  wist  not  of  this  ; 

The  portents  troubled,  till  his  dream-readers 
Augured  a Prince  of  earthly  dominance, 

A Chakravartin,91  such  as  rise  to  rule 

Once  in  each  thousand  years  ; seven  gifts  he  has — 

The  Chakra-ratna,"  disc  divine  ; the  gem  ; 

The  horse,  the  Aswa-ratna,93  that  proud  steed 
Which  tramps  the  clouds  ; a snow-white  elephant, 

The  Hasti-ratna,94  born  to  bear  his  King  ; 

The  crafty  Minister,  the  General 
Unconquered,  and  the  wife  of  peerless  grace, 

The  Istrl-ratna,95  lovelier  than  the  Dawn. 

For  which  gifts  looking  with  this  wondrous  boy, 

The  King  gave  order  that  his  town  should  keep 
High  festival ; therefore  the  ways  were  swept,96 
Rose-odors  sprinkled  in  the  street,  the  trees 
Were  hung  with  lamps  and  flags,97  while  merry  crowds 
Gaped  on  the  sword-players93  and  posturers, 

The  jugglers,99  charmers,  swingers,  rope-walkers, 

The  nautch-girls  in  their  spangled  skirts  and  bells30 


BOOK  THE  FIRST. 


13 


That  chime  light  laughter  round  their  restless  feet  ; 
The  masquers  wrapped  in  skins  of  bear  and  deer. 

The  tiger-tamers,  wrestlers,  quail-fighters, 

Beaters  of  drum  and  twanglers  of  the  wire, 

Who  made  the  people  happy  by  command. 

Moreover  from  afar  came  merchant-men, 

Bringing,  on  tidings  of  this  birth,  rich  gifts 
In  golden  trays  ;31  goat-shawls, 3S  and  nard33  and  jade, 
Turkises,34  “evening  sky”  tint,  woven  webs — 

So  fine  twelve  folds  hide  not  a modest  face — 
Waist-cloths  sewn  thick  with  pearls,  and  sandal-wood  ; 
Homage  from  tribute  cities  ; so  they  called 
Their  Prince  Savarthasiddh,  “ All- Prospering,” 

Briefer,  Siddartha. 

’Mongst  the  strangers  came 
A gray-haired  saint,  Asita,36  one  whose  ears, 

Long  closed  to  earthly  things,  caught  heavenly  sounds, 
And  heard  at  prayer  beneath  his  peepul-tree 
The  Devas  singing  songs  at  Buddha’s  birth. 

Wondrous  in  lore  he  was  by  age  and  fasts  ; 

Him,  drawing  nigh,  seeming  so  reverend, 

The  King  saluted,  and  Queen  Maya  made 
To  lay  her  babe  before  such  holy  feet  ; 

But  when  he  saw  the  Prince  the  old  man  cried 
“ Ah,  Queen,  not  so  ! ” and  thereupon  he  touched 
Eight  times  the  dust,36  laid  his  waste  visage  there, 
Saying,  “ O Babe  ! I worship  ! Thou  art  He  ! 

I see  the  rosy  light,37  the  foot-sole  marks,38 
The  soft-curled  tendril  of  the  Swastika,39 
The  sacred  primal  signs  thirty  and  two, 

The  eighty  lesser  tokens.40  Thou  art  Buddh, 


*4 


THE  LIGHT  OF  ASIA. 


And  thou  wilt  preach  the  Law  and  save  all  flesh 
Who  learn  the  Law,  though  I shall  never  hear, 

Dying  too  soon,  who  lately  longed  to  die  ; 

Howbeit  I have  seen  Thee.  Know,  O King  ! 

This  is  that  Blossom  on  our  human  tree 
Which  opens  once  in  many  myriad  years41 — 

But  opened,  fills  the  world  with  Wisdom’s  scent 
And  Love’s  dropped  honey  ; from  thy  royal  root 
A Heavenly  Lotus  springs  : Ah,  happy  House  ! 

Yet  not  all-happy,  for  a sword  must  pierce 
Thy  bowels  for  this  boy  43 — whilst  thou,  sweet  Queen 
Dear  to  all  gods  and  men  for  this  great  birth, 
Henceforth  art  grown  too  sacred  for  more  woe, 

And  life  is  woe,  therefore  in  seven  days 
Painless  thou  shalt  attain  the  close  of  pain.”  43 

Which  fell : for  on  the  seventh  evening 
Queen  Maya  smiling  slept,  and  waked  no  more, 
Passing  content  to  Trayastrinshas-Heaven,44 
Where  countless  Devas  worship  her  and  wait 
Attendant  on  that  radiant  Motherhead. 

But  for  the  Babe  they  found  a foster-nurse, 

Princess  Mahiprajdpati 45 — her  breast 
Nourished  with  noble  milk  the  lips  of  Him 
Whose  lips  comfort  the  Worlds. 

When  th’  eighth  year  passed44 
The  careful  King  bethought  to  teach  his  son 
All  that  a Prince  should  learn,  for  still  he  shunned 
The  too  vast  presage  of  those  miracles, 

The  glories  and  the  sufferings  of  a Buddh. 

So,  in  full  council  of  his  Ministers,, 


BOOK  THE  FIRST. 


15 


“ Who  is  the  wisest  man,  great  sirs,”  he  asked, 

“ To  teach  my  Prince  that  which  a Prince  should  know  ? ” 
Whereto  gave  answer  each  with  instant  voice 
“ King  ! Viswamitra47  is  the  wisest  one, 

The  farthest-seen  in  Scriptures,  and  the  best 
In  learning,  and  the  manual  arts,  and  all.” 

Thus  Viswamitra  came  and  heard  commands  ; 

And,  on  a day  found  fortunate,  the  Prince 
Took  up  his  slate  of  ox-red  sandal-wood, 

All-beautified  by  gems  around  the  rim, 

And  sprinkled  smooth  with  dust  of  emery, 

These  took  he,  and  his  writing-stick,  and  stood 
With  eyes  bent  down  before  the  Sage,  who  said, 

“Child,  write  this  Scripture,”  speaking  slow  the  verse 
“ Gdyatri"  48  named,  which  only  High-born  hear: — 

Om,  tatsaviturvarenyam 
Bhargo  devasya  dhimahi 
Dhiyo  yo  na  prachodayat. 

“ Acharya,49  I write,”  meekly  replied 

The  Prince,  and  quickly  on  the  dust  he  drew — 

Not  in  one  script,  but  many  characters — 

The  sacred  verse  ; Nagri60  and  Dakshin,51  Ni.69 
Mangal,63  Parusha,54  Yava,56  Tirthi,66  Uk,57 
Darad,58  Sikhyani,59  Mana,60  Madhyachar,61 
The  pictured  writings  and  the  speech  of  signs, 

Tokens  of  cave-men  and  the  sea-peoples, 

Of  those  who  worship  snakes  beneath  the  earth, 

And  those  who  flame  adore  and  the  sun’s  orb,69 
The  Magians  and  the  dwellers  on  the  mounds  ; 

Of  all  the  nations  all  strange  scripts  he  traced 
One  after  other  with  his  writing-stick, 


1 6 THE  LIGHT  OF  ASIA. 

Reading  the  master’s  verse  in  every  tongue  ; 

And  Viswamitra  said,  “ It  is  enough, 

Let  us  to  numbers. 

After  me  repeat 

Your  numeration  till  we  reach  the  Lakh.63 
One,  two,  three,  four,  to  ten,  and  then  by  tens 
To  hundreds,  thousands.”  After  him  the  child 
Named  digits,  decads,  centuries  ; nor  paused, 

The  round  lakh  reached,  but  softly  murmured  on 
“ Then  comes  the  koti,  nahut,  ninnahut, 

Khamba,  viskhamba,  abab,  attata, 

To  kumuds,  gundhikas,  and  utpalas, 

By  pundarikas  unto  padumas, 

Which  last  is  how  you  count  the  utmost  grains 
Of  Hastagiri  ground  to  finest  dust ; 

But  beyond  that  a numeration  is, 

The  Katha,  used  to  count  the  stars  of  night ; 

The  Koti-Kdtha,  for  the  ocean  drops  ; 

Ingga,  the  caculus  of  circulars  ; 

Sarvanikchepa,  by  the  which  you  deal 
With  all  the  sands  of  Gunga,  till  we  come 
To  Antah-Kalpas,64  where  the  unit  is 
The  sands  of  ten  crore 65  Gungas.  If  one  seeks 
More  comprehensive  scale,  th’  arithmic  mounts 
By  the  Asankya,  which  is  the  tale 
Of  all  the  drops  that  in  ten  thousand  years 
Would  fall  on  all  the  worlds  by  daily  rain  ; 

Thence  unto  Maha  Kalpas,  by  the  which 
The  Gods  compute  their  future  and  their  past.” 

“ ’Tis  good,”  the  Sage  rejoined,  “ Most  noble  Prince, 
If  these  thou  know’st,  needs  it  that  I should  teach 


BOOK  THE  FIRST. 


17 


The  mensuration  of  the  lineal  ? ” 

Humbly  the  boy  replied,  “ Acharya  ! ” 

“ Be  pleased  to  hear  me.  Paramanus66  ten 

A parasukshma67  make  ; ten  of  those  build 

The  trasarene,68  and  seven  trasarenes 

One  mote’s-length  floating  in  the  beam,  seven  motes 

The  whisker-point  of  mouse,  and  ten  of  these 

One  likhya  ;69  likhyas  ten  a yuka,  ten 

Yukas70  a heart  of  barley,  which  is  held 

Seven  times  a wasp-waist ; so  unto  the  grain 

Of  mung71  and  mustard  and  the  barley-corn, 

Whereof  ten  give  the  finger-joint,  twelve  joints 
The  span,  wherefrom  we  reach  the  cubit,  staff, 
Bow-length,  lance-length  ; while  twenty  lengths  of  lance 
Mete  what  is  named  a ‘breath,’72  which  is  to  say 
Such  space  as  man  may  stride  with  lungs  once  filled, 
Whereof  a gov/73  is  forty,  four  times  that 
A ydjana  ;74  and,  Master  ! if  it  please, 

I shall  recite  how  many  sun-motes  lie 
From  end  to  end  within  a ydjana.” 

Thereat,  with  instant  skill,  the  little  Prince 
Pronounced  the  total  of  the  atoms  true. 

But  Yiswamitra  heard  it  on  his  face 
Prostrate  before  the  boy  ; “For  thou,”  he  cried, 

“ Art  Teacher  of  thy  teachers — thou,  not  I, 

Art  Gfirfi.75  Oh,  I worship  thee,  sweet  Prince  ! 

That  comest  to  my  school  only  to  show 

Thou  knowest  all  without  the  books,  and  know’st 

Fair  reverence  besides.” 

Which  reverence 

Lord  Buddha  kept  to  all  his  schoolmasters, 


i8 


THE  LIGHT  OF  ASIA. 


Albeit  beyond  their  learning  taught  ; in  speech 
Right  gentle,  yet  so  wise  ; princely  of  mien, 

Yet  softly-mannered  ; modest,  deferent, 

And  tender-hearted,  though  of  fearless  blood ; 

No  bolder  horseman  in  the  youthful  band 
E’er  rode  in  gay  chase  of  the  shy  gazelles  ; 

No  keener  driver  of  the  chariot 

In  mimic  contest  scoured  the  Palace-courts  ; 

Yet  in  mid-play  the  boy  would  ofttimes  pause, 
Letting  the  deer  pass  free  ; would  ofttimes  yield 
His  half-won  race  because  the  laboring  steeds 
Fetched  painful  breath  ; or  if  his  princely  mates 
Saddened  to  lose,  or  if  some  wistful  dream 
Swept  o’er  his  thoughts.  And  ever  with  the  years 
Waxed  this  compassionateness  of  our  Lord, 

Even  as  a great  tree  grows  from  two  soft  leaves 
To  spread  its  shade  afar  ; but  hardly  yet 
Knew  the  young  child  of  sorrow,  pain,  or  tears. 
Save  as  strange  names  for  things  not  felt  by  kings, 
Nor  ever  to  be  felt.  But  it  befell 
In  the  Royal  garden  on  a day  of  spring, 

A flock  of  wild  swans  passed,  voyaging  north 
To  their  nest-places  on  Himala’s  breast. 

Calling  in  love-notes  down  their  snowy  line 
The  bright  birds  flew,  by  fond  love  piloted ; 

And  Devadatta,16  cousin  of  the  Prince, 

Pointed  his  bow,  and  loosed  a willful  shaft 
Which  found  the  wide  wing  of  the  foremost  swan 
Broad-spread  to  glide  upon  the  free  blue  road, 

So  that  it  fell,  the  bitter  arrow  fixed, 

Bright  scarlet  blood-gouts  staining  the  pure  plumes. 


BOOK  THE  FIRST. 


1 9 


Which  seeing,  Prince  Siddartha  took  the  bird 
Tenderly  up,  rested  it  in  his  lap — 

Sitting  with  knees  crossed,  as  Lord  Buddha  sits — 

And,  soothing  with  a touch  the  wild  thing’s  fright, 
Composed  its  ruffled  vans,  calmed  its  quick  heart, 
Caressed  it  into  peace  with  light  kind  palms 
As  soft  as  plantain-leaves  an  hour  unrolled  ; 

And  while  the  left  hand  held,  the  right  hand  drew 
The  cruel  steel  forth  from  the  wound  and  laid 
Cool  leaves  and  healing  honey  on  the  smart. 

Yet  all  so  little  knew  the  boy  of  pain 
That  curiously  into  his  wrist  he  pressed 
The  arrow’s  barb,  and  winced  to  feel  it  sting, 

And  turned  with  tears  to  soothe  his  bird  again. 

Then  some  one  came  who  said,  “ My  Prince  hath  shot 
A swan,  which  fell  among  the  roses  here, 

He  bids  me  pray  you  send  it.  Will  you  send  ? ’ 

“Nay,”  quoth  Siddartha,  “if  the  bird  were  dead 
To  send  it  to  the  slayer  might  be  well, 

But  the  swan  lives  ; my  cousin  hath  but  killed 

The  god-like  speed  which  throbbed  in  this  white  wing.” 

And  Devadatta  answered,  “ The  wild  thing, 

Living  or  dead,  is  his  who  fetched  it  down  ; 

’Twas  no  man’s  in  the  clouds,  but  fall’n  ’tis  mine, 

Give  me  my  prize,  fair  Cousin.”  Then  our  Lord 
Laid  the  swan’s  neck  beside  his  own  smooth  cheek 
And  gravely  spake,  “ Say  no  ! the  bird  is  mine, 

The  first  of  myriad  things  which  shall  be  mine 
By  right  of  mercy  and  love’s  lordliness. 

For  now  I know,  by  what  within  me  stirs, 

That  I shall  teach  compassion  unto  men 


20 


THE  LIGHT  OF  ASIA. 


And  be  a speechless  world’s  interpreter, 

Abating  this  accursed  flood  of  woe, 

Not  man’s  alone  ; but,  if  the  Prince  disputes, 

Let  him  submit  this  matter  to  the  wise 

And  we  will  wait  their  word.”  So  was  it  done  ; 

In  full  divan  ” the  business  had  debate, 

And  many  thought  this  thing  and  many  that, 

Till  there  arose  an  unknown  priest  who  said, 

“If  life  be  aught,  the  savior  of  a life 

Owns  more  the  living  thing  than  he  can  own 

Who  sought  to  slay — the  slayer  spoils  and  wastes, 

The  cherisher  sustains,  give  him  the  bird  : ” 

Which  judgment  all  found  just  ; but  when  the  King 
Sought  out  the  sage  for  honor,  he  was  gone  ; 

And  some  one  saw  a hooded  snake 18  glide  forth, — 
The  gods  come  ofttimes  thus  ! So  our  Lord  Buddh 
Began  his  works  of  mercy. 

Yet  not  more 

Knew  he  as  yet  of  grief  than  that  one  bird’s, 

Which,  being  healed,  went  joyous  to  its  kind. 

But  on  another  day  the  King  said,  “ Come, 

Sweet  son  ! and  see  the  pleasaunce  of  the  spring, 

And  how  the  fruitful  earth  is  wooed  to  yield 
Its  riches  to  the  reaper  ; how  my  realm — 

Which  shall  be  thine  when  the  pile  flames  for  me79 — 
Feeds  all  its  mouths  and  keeps  the  King  s chest  filled. 
Fair  is  the  season  with  new  leaves,  bright  blooms, 
Green  grass,  and  cries  of  plough-time.”  So  they  rode 
Into  a land  of  wells  and  gardens,  where, 

All  up  and  down  the  rich  red  loam,  the  steers 
Strained  their  strong  shoulders  in  the  creaking  yoke 


BOOK  THE  FIRST. 


22 

Dragging  the  ploughs  ; the  fat  soil  rose  and  rolled 
In  smooth  dark  waves  back  from  the  plough  ; who  drove 
Planted  both  feet  upon  the  leaping  share 
To  make  the  furrow  deep  ; among  the  palms 
The  tinkle  of  the  rippling  water  rang, 

And  where  it  ran  the  glad  earth  ’broidered  it 
With  balsams  and  the  spears  of  lemon-grass. 

Elsewhere  were  sowers  who  went  forth  to  sow  ; 

And  all  the  jungle  laughed  with  nesting-songs, 

And  all  the  thickets  rustled  with  small  life 
Of  lizard,  bee,  beetle,  and  creeping  things 
Pleased  at  the  spring-time.  In  the  mango-sprays80 
The  sun-birds81  flashed  ; alone  at  his  green  forge 
Toiled  the  loud  coppersmith  ; bee-eaters  hawked 
Chasing  the  purple  butterflies  ; beneath, 

Striped  squirrels  raced,  the  mynas82  perked  and  picked, 
The  nine  brown  sisters  chattered  in  the  thorn, 

The  pied  fish-tiger  hung  above  the  pool, 

The  egrets83  stalked  among  the  buffaloes, 

The  kites  sailed  circles  in  the  golden  air ; 

About  the  painted  temple  peacocks  flew,84 
The  blue  doves  cooed  from  every  well,  far  off85 
The  village  drums86  beat  for  some  marriage-feast ; 

All  things  spoke  peace  and  plenty,  and  the  Prince 
Saw  and  rejoiced.  But,  looking  deep,  he  saw 
The  thorns  which  grow  upon  this  rose  of  life  : 

How  the  swart  peasant  sweated  for  his  wage, 

Toiling  for  leave  to  live  ; and  how  he  urged 
The  great-eyed  oxen  through  the  flaming  hours, 

Goading  their  velvet  flanks  : then  marked  he,  too, 

How  lizard  fed  on  ant,  and  snake  on  him, 


22 


THE  LIGHT  OF  ASIA. 


And  kite  on  both  ; and  how  the  fish-hawk  robbed 
The  fish-tiger  of  that  which  it  had  seized  ; 

The  shrike  chasing  the  bulbul,87  which  did  chase 
The  jeweled  butterflies  ; till  everywhere 
Each  slew  a slayer  and  in  turn  was  slain, 

Life  living  upon  death.  So  the  fair  show 
Veiled  one  vast,  savage,  grim  conspiracy 
Of  mutual  murder,  from  the  worm  to  man, 

Who  himself  kills  his  fellow  ; seeing  which — 

The  hungry  ploughman  and  his  laboring  kine, 

Their  dewlaps  blistered  with  the  bitter  yoke, 

The  rage  to  live  which  makes  all  living  strife — 

The  Prince  Siddartha  sighed.  “ Is  this,”  he  said, 

“ That  happy  earth  they  brought  me  forth  to  see  ? 
How  salt  with  sweat  the  peasant’s  bread  ! how  hard 
The  oxen’s  service  ! in  the  brake  how  fierce 
The  war  of  weak  and  strong  ! i’  th’  air  what  plots ! 
No  refuge  e’en  in  water.  Go  aside 
A space,  and  let  me  muse  on  what  ye  show.” 

So  saying,  the  good  Lord  Buddha  seated  him 
Under  a jambu-tree,83  with  ankles  crossed — 

As  holy  statues  sit — and  first  began 
To  meditate  this  deep  disease  of  life, 

What  its  far  source  and  whence  its  remedy. 

So  vast  a pity  filled  him,  such  wide  love 
For  living  things,  such  passion  to  heal  pain, 

That  by  their  stress  his  princely  spirit  passed 
To  ecstasy,  and,  purged  from  mortal  taint 
Of  sense  and  self,  the  boy  attained  thereat 
Dhy&na,89  first  step  of  “the  path.” 


There  flew 


BOOK  THE  FIRST. 


23 


High  overhead  that  hour  five  holy  ones, 

Whose  free  wings  faltered  as  they  passed  the  tree. 
“What  power  superior  draws  us  from  our  flight  ? ” 
They  asked,  for  spirits  feel  all  force  divine, 

And  know  the  sacred  presence  of  the  pure. 

Then,  looking  downward,  they  beheld  the  Buddh 
Crowned  with  a rose-hued  aureole,  intent 
On  thoughts  to  save  ; while  from  the  grove  a voice 
Cried,  “ Rishis  !90  this  is  He  shall  help  the  world, 
Descend  and  worship.”  So  the  Bright  Ones  came 
And  sang  a song  of  praise,  folding  their  wings, 

Then  journeyed  on,  taking  good  news  to  Gods. 

But  certain  from  the  King  seeking  the  Prince 
Found  him  still  musing,  though  the  noon  was  past, 
And  the  sun  hastened  to  the  western  hills  : 

Yet,  while  all  shadows  moved,  the  jambu-tree's 
Stayed  in  one  quarter,  overspreading  him, 

Lest  the  sloped  rays  should  strike  that  sacred  head  ; 
And  he  who  saw  this  sight  heard  a voice  say, 

Amid  the  blossoms  of  the  rose-apple, 

“ Let  be  the  King’s  son  ! till  the  shadow  goes 
Forth  from  his  heart  my  shadow  will  not  shift.” 


3Book  tl)c  Secottb. 


Now,  when  our  Lord  was  come  to  eighteen  years, 

The  King  commanded  that  there  should  be  built 
Three  stately  houses,  one  of  hewn  square  beams 
With  cedar  lining,  warm  for  winter  days  ; 

One  of  veined  marbles,  cool  for  summer  heat  ; 

And  one  of  burned  bricks,  with  blue  tiles  bedecked, 
Pleasant  at  seed-time,  when  the  champaks1  bud — 
Subha,*  Suramma,3  Ramma,4  were  their  names. 
Delicious  gardens  round  about  them  bloomed, 
Streams  wandered  wild  and  musky  thickets  stretched, 
With  many  a bright  pavilion  and  fair  lawn 
In  midst  of  which  Siddartha  strayed  at  will, 

Some  new  delight  provided  every  hour  ; 

And  happy  hours  he  knew,  for  life  was  rich, 

With  youthful  blood  at  quickest  ; yet  still  came 
The  shadows  of  his  meditation  back, 

As  the  lake’s  silver  dulls  with  driving  clouds. 

Which  the  King  marking,  called  his  Ministers  : 

“ Bethink  ye,  sirs  ! how  the  old  Rishi  spake,” 

He  said,  “ and  what  my  dream-readers  foretold. 

This  boy,  more  dear  to  me  than  mine  heart’s  blood, 

24 


BOOK  THE  SECOND. 


25 


Shall  be  of  universal  dominance, 

Trampling  the  neck  of  all  his  enemies, 

A King  of  kings — and  this  is  in  my  heart ; — 

Or  he  shall  tread  the  sad  and  lowly  path 
Of  self-denial  and  of  pious  pains, 

Gaining  who  knows  what  good,  when  all  is  lost 
Worth  keeping  ; and  to  this  his  wistful  eyes 
Do  still  incline  amid  my  palaces. 

But  ye  are  sage,  and  ye  will  counsel  me  ; 

How  may  his  feet  be  turned  to  that  proud  road 
Where  they  should  walk,  and  all  fair  signs  come  true 
Which  gave  him  Earth  to  rule,  if  he  would  rule  ? ” 

The  eldest  answered,  “ Maharaja  ! 6 love 
Will  cure  these  thin  distempers  ; weave  the  spell 
Of  woman’s  wiles  about  his  idle  heart. 

What  knows  this  noble  boy  of  beauty  yet, 

Eyes  that  make  heaven  forgot,  and  lips  of  balm  ? 
Find  him  soft  wives  and  pretty  playfellows ; 

The  thoughts  ye  cannot  stay  with  brazen  chains 
A girl’s  hair  lightly  binds.” 

And  all  thought  good, 

But  the  King  answered,  “ If  we  seek  him  wives, 

Love  chooseth  ofttimes  with  another  eye  ; 

And  if  we  bid  range  Beauty’s  garden  round, 

To  pluck  what  blossom  pleases,  he  will  smile 
And  sweetly  shun  the  joy  he  knows  not  of.” 

Then  said  another,  “ Roams  the  barasingh6 
Until  the  fated  arrow  flies  ; for  him, 

As  for  less  lordly  spirits,  some  one  charms, 

Some  face  will  seem  a Paradise,  some  form 
Fairer  than  pale  Dawn  when  she  wakes  the  world. 


THE  LIGHT  OF  ASIA. 


a6 

This  do,  my  King  ! Command  a festival 
Where  the  realm’s  maids  shall  be  competitors 
In  youth  and  grace,1  and  sports  that  Sakyas  use. 

Let  the  Prince  give  the  prizes  to  the  fair, 

And,  when  the  lovely  victors  pass  his  seat, 

There  shall  be  those  who  mark  if  one  or  two 
Change  the  fixed  sadness  of  his  tender  cheek ; 

So  we  may  choose  for  Love  with  Love’s  own  eyes, 
And  cheat  his  Highness  into  happiness.” 

This  thing  seemed  good  ; wherefore  upon  a day 
The  criers  bade  the  young  and  beautiful 
Pass  to  the  palace,  for  ’twas  in  command 
To  hold  a court  of  pleasure,  and  the  Prince 
Would  give  the  prizes,  something  rich  for  all, 

The  richest  for  the  fairest  judged.  So  flocked 
Kapilavastu’s8  maidens  to  the  gate, 

Each  with  her  dark  hair  newly  smoothed  and  bound, 
Eyelashes  lustred  with  the  soorma-stick,9 
Fresh-bathed  and  scented  ; all  in  shawls  and  cloths 
Of  gayest ; slender  hands  and  feet  new-stained 
With  crimson,10  and  the  tilka-spots11  stamped  bright. 
Fair  show  it  was  of  all  those  Indian  girls 
Slow-pacing  past  the  throne  with  large  black  eyes 
Fixed  on  the  ground,  for  when  they  saw  the  Prince 
More  than  the  awe  of  Majesty  made  beat 
Their  fluttering  hearts,  he  sate  so  passionless, 

Gentle,  but  so  beyond  them.  Each  maid  took 
With  down-dropped  lids  her  gift,  afraid  to  gaze ; 

And  if  the  people  hailed  some  lovelier  one 
Beyond  her  rivals  worthy  royal  smiles, 

She  stood  like  a scared  antelope  to  touch 


BOOK  THE  SECOND. 


27 


The  gracious  hand,  then  fled  to  join  her  mates 
Trembling  at  favor,  so  divine  he  seemed, 

So  high  and  saint-like  and  above  her  world. 

Thus  filed  they,  one  bright  maid  after  another, 

The  city’s  flowers,  and  all  this  beauteous  march 
Was  ending  and  the  prizes  spent,  when  last 
Came  young  Yasddhara,12  and  they  that  stood 
Nearest  Siddartha  saw  the  princely  boy 
Start,  as  the  radiant  girl  approached.  A form 
Of  heavenly  mold  ; a gait  like  Parvati’s  ;13 
Eyes  like  a hind’s  in  love-time,  face  so  fair 
Words  cannot  paint  its  spell  ; and  she  alone 
Gazed  full — folding  her  palms  across  her  breasts — 
On  the  boy’s  gaze,  her  stately  neck  unbent.  ' 

“ Is  there  a gift  for  me  ? ” she  asked,  and  smiled. 
“The  gifts  are  gone,”  the  Prince  replied,  “yet  take 
This  for  amends,  dear  sister,  of  whose  grace 
Our  happy  city  boasts  ; ” therewith  he  loosed 
The  emerald  necklet  from  his  throat,  and  clasped 
Its  green  beads  round  her  dark  and  silk-soft  waist ; 
And  their  eyes  mixed,  and  from  the  look  sprang  love. 

Long  after — when  enlightenment  was  full — 

Lord  Buddha — being  prayed  why  thus  his  heart 
Took  fire  at  first  glance  of  the  Sdkya  girl, 

Answered,  “ We  were  not  strangers,  as  to  us 
And  all  it  seemed  ; in  ages  long  gone  by 
A hunter’s  son,  playing  with  forest  girls 
By  Yamun’s14  springs,  where  Nandadevi15  stands, 

Sate  umpire  while  they  raced  beneath  the  firs 
Like  hares  at  eve  that  run  their  playful  rings  ; 


28 


THE  LIGHT  OF  ASIA. 


One  with  flower-stars  crowned  he,  one  with  long  plumes 
Plucked  from  eyed  pheasant  and  the  jungle-cock, 

One  with  fir-apples  ; but  who  ran  the  last 
Came  first  for  him,  and  unto  her  the  boy 
Gave  a tame  fawn  and  his  heart’s  love  beside. 

And  in  the  wood  they  lived  many  glad  years, 

And  in  the  wood  they  undivided  died. 

Lo  ! as  hid  seed  shoots  after  rainless  years, 

So  good  and  evil,  pains  and  pleasures,  hates 
And  loves,  and  all  dead  deeds,  come  forth  again 
Bearing  bright  leaves  or  dark,  sweet  fruit  or  sour. 

Thus  I was  he  and  she  Yasodhara  ; 

And  while  the  wheel  of  birth  and  death  turns  round, 
That  which  hath  been  must  be  between  us  two.” 

But  they  who  watched  the  Prince  at  prize-giving 
Saw  and  heard  all,  and  told  the  careful  King 
How  sate  Siddartha  heedless,  till  there  passed 
Great  Suprabuddha’s  child,  Yasodhara  ; 

And  how — at  sudden  sight  of  her — he  changed, 

And  how  she  gazed  on  him  and  he  on  her, 

And  of  the  jewel-gift,  and  what  beside 
Passed  in  their  speaking  glance. 

The  fond  King  smiled 

“ Look  ! we  have  found  a lure  ; take  counsel  now 
To  fetch  therewith  our  falcon  from  the  clouds. 

Let  messengers  be  sent  to  ask  the  maid 
In  marriage  for  my  son.”  But  it  was  law 
With  Sakyas,  when  any  asked  a maid 
Of  noble  house,  fair  and  desirable, 

He  must  make  good  his  skill  in  martial  arts 


BOOK  THE  SECOND. 


29 


Against  all  suitors  who  should  challenge  it ; 

Nor  might  this  custom  break  itself  for  kings. 

Therefore  her  father  spake  : “ Say  to  the  King, 

The  child  is  sought  by  princes  far  and  near  ; 

If  thy  most  gentle  son  can  bend  the  bow, 

Sway  sword,  and  back  a horse  better  than  they, 

Best  would  he  be  in  all  and  best  to  us  : 

But  how  shall  this  be,  with  his  cloistered  ways  ? ” 

Then  the  King’s  heart  was  sore,  for  now  the  Prince 
Begged  sweet  Yasodhara  for  wife — in  vain, 

With  Devadatta  foremost  at  the  bow, 

Ardjuna16  master  of  all  fiery  steeds, 

And  Nanda17  chief  in  sword-play  ; but  the  Prince 
Laughed  low  and  said,  “ These  things,  too,  I have  learned  ; 
Make  proclamation  that  thy  son  will  meet 
All  comers  at  their  chosen  games.  I think 
I shall  not  lose  my  love  for  such  as  these.” 

So  ’twas  given  forth  that  on  the  seventh  day 
The  Prince  Siddartha  summoned  whoso  would 
To  match  with  him  in  feats  of  manliness, 

The  victor’s  crown  to  be  Yasodhara. 

Therefore,  upon  the  seventh  day,  there  went 
The  Sdkya  lords  and  town  and  country  round 
Unto  the  maidan  ;18  and  the  maid  went  too 
Amid  her  kinsfolk,  carried  as  a bride, 

With  music,19  and  with  litters  gayly  dight, 

And  gold-horned  oxen,  flower-caparisoned.20 
Whom  Devadatta  claimed,  of  royal  line, 

And  Nanda  and  Ardjuna,  noble  both, 

The  flower  of  all  youths  there,  till  the  Prince  came 


3° 


THE  LIGHT  OF  ASIA. 


Riding  his  white  horse  Kantaka,  which  neighed, 
Astonished  at  this  great  strange  world  without : 

Also  Siddartha  gazed  with  wondering  eyes 
On  all  those  people  born  beneath  the  throne, 
Otherwise  housed  than  kings,  otherwise  fed, 

And  yet  so  like — perchance — in  joys  and  griefs. 

But  when  the  Prince  saw  sweet  Yasodhara, 

Brightly  he  smiled,  and  drew  his  silken  rein, 

Leaped  to  the  earth  from  Kantaka’ s broad  back, 

And  cried,  “ He  is  not  worthy  of  this  pearl 
Who  is  not  worthiest  ; let  my  rivals  prove 
If  I have  dared  too  much  in  seeking  her.” 

Then  Nanda  challenged  for  the  arrow-test 
And  set  a brazen  drum  six  gows  away, 

Ardjuna  six  and  Devadatta  eight ; 

But  Prince  Siddartha  bade  them  set  his  drum 
Ten  gows51  from  off  the  line,  until  it  seemed 
A cowry-shell22  for  target.  Then  they  loosed, 

And  Nanda  pierced  his  drum,  Ardjuna  his, 

And  Devadatta  drove  a well-aimed  shaft 
Through  both  sides  of  his  mark,  so  that  the  crowd 
Marveled  and  cried  ; and  sweet  Yasodhara 
Dropped  the  gold  sari23  o’er  her  fearful  eyes, 

Lest  she  should  see  her  Prince’s  arrow  fail. 

But  he,  taking  their  bow  of  lacquered  cane, 

With  sinews  bound,  and  strong  with  silver  wire, 
Which  none  but  stalwart  arms  could  draw  a span, 
Thrummed  it — low  laughing — drew  the  twisted  string 
Till  the  horns  kissed,  and  the  thick  belly  snapped  : 

“ That  is  for  play,  not  love,”  he  said  ; “ hath  none 
A bow  more  fit  for  Sakya  lords  to  use  ? ” 


BOOK  THE  SECOND. 


31 


And  one  said,  “ There  is  Sinhahanu’s  bow,24 
Kept  in  the  temple  since  we  know  not  when, 

Which  none  can  string,  nor  draw  if  it  be  strung.” 

“ Fetch  me,”  he  cried,  “ that  weapon  of  a man  ! ” 

They  brought  the  ancient  bow,  wrought  of  black  steel, 
Laid  with  gold  tendrils  on  its  branching  curves 
Like  bison-horns  ; and  twice  Siddartha  tried 
Its  strength  across  his  knee,  then  spake — “ Shoot  now 
With  this,  my  cousins  ! ” but  they  could  not  bring 
The  stubborn  arms  a hand’s-breadth  nigher  use  ; 

Then  the  Prince,  lightly  leaning,  bent  the  bow,25 
Slipped  home  the  eye  upon  the  notch,  and  twanged 
Sharply  the  cord,  which,  like  an  eagle’s  wing 
Thrilling  the  air,  sang  forth  so  clear  and  loud 
That  feeble  folk  at  home  that  day  inquired 
“ What  is  this  sound  ? ” and  people  answered  them, 

“ It  is  the  sound  of  Sinhahanu’s  bow, 

Which  the  King’s  son  has  strung  and  goes  to  shoot ; ” 
Then  fitting  fair  a shaft,  he  drew  and  loosed, 

And  the  keen  arrow  clove  the  sky,  and  drave 
Right  through  that  farthest  drum,  nor  stayed  its  flight 
But  skimmed  the  plain  beyond,  past  reach  01  eye. 

Then  Devadatta  challenged  with  the  sword, 

And  clove  a Talas-tree26  six  fingers  thick  ;27 
Ardjuna  seven  ; and  Nanda  cut  through  nine  ; 

But  two  such  stems  together  grew,  and  both 
Siddartha’s  blade  shred  at  one  flashing  stroke, 

Keen,  but  so  smooth  that  the  straight  trunks  upstood. 
And  Nanda  cried,  “ His  edge  turned  ! ” and  the  maid 
Trembled  anew  seeing  the  trees  erect, 


32 


THE  LIGHT  OF  ASIA. 


Until  the  Devas  of  the  air,  who  watched, 

Blew  light  breathg  from  the  south,  and  both  green  crowns 
Crashed  in  the  sand,  clean-felled. 

Then  brought  they  steeds, 
High-mettled,  nobly-bred,  and  three  times  scoured 
Around  the  maidan,  but  white  Kantaka 
Left  even  the  fleetest  far  behind — so  swift, 

That  ere  the  foam  fell  from  his  mouth  to  earth 
Twenty  spear-lengths  he  flew  ; but  Nanda  said, 

“We  too  might  win  with  such  as  Kantaka  ; 

Bring  an  unbroken  horse,  and  let  men  see 
Who  best  can  back  him.”  So  the  syces28  brought 
A stallion  dark  as  night,  led  by  three  chains, 

Fierce-eyed,  with  nostrils  wide  and  tossing  mane, 

Unshod,  unsaddled,  for  no  rider  yet 

Had  crossed  him.  Three  times  each  young  Sakya 

Sprang  to  his  mighty  back,  but  the  hot  steed 

Furiously  reared,  and  flung  them  to  the  plain 

In  dust  and  shame  ; only  Ardjuna  held 

His  seat  awhile,  and,  bidding  loose  the  chains, 

Lashed  the  black  flank,  and  shook  the  bit,  and  held 
The  proud  jaws  fast  with  grasp  of  master-hand, 

So  that  in  storms  of  wrath  and  rage  and  fear 
The  savage  stallion  circled  once  the  plain 
Half-tamed  ; but  sudden  turned  with  naked  teeth, 

Gripped  by  the  foot  Ardjuna,  tore  him  down, 

And  would  have  slain  him,  but  the  grooms  ran  in 
Fettering  the  maddened  beast.  Then  all  men  cried, 

“ Let  not  Siddartha  meddle  with  this  Bhut,29 

Whose  liver  is  a tempest,  and  his  blood 

Red  flame  ; ” but  the  Prince  said,  “ Let  go  the  chains, 


BOOK  THE  SECOND. 


33 


Give  me  his  forelock  only,”  which  he  held 
With  quiet  grasp,  and,  speaking  some  low  word, 

Laid  his  right  palm  across  the  stallion's  eyes, 

And  drew  it  gently  down  the  angry  face, 

And  all  along  the  neck  and  panting  flanks, 

Till  men  astonished  saw  the  night-black  horse 
Sink  his  fierce  crest  and  stand  subdued  and  meek, 

As  though  he  knew  our  Lord  and  worshiped  him. 

Nor  stirred  he  while  Siddartha  mounted,  then 
Went  soberly  to  touch  of  knee  and  rein 
Before  all  eyes,  so  that  the  people  said, 

“Strive  no  more,  for  Siddartha  is  the  best.” 

And  all  the  suitors  answered  “ He  is  best ! ” 

And  Suprabuddha,  father  of  the  maid, 

Said,  “ It  was  in  our  hearts  to  find  thee  best, 

Being  dearest,  yet  what  magic  taught  thee  more 
Of  manhood  ’mid  thy  rose-bowers  and  thy  dreams 
Than  war  and  chase  and  world’s  work  bring  to  these  ? 
But  wear,  fair  Prince,  the  treasure  thou  hast  won.” 
Then  at  a word  the  lovely  Indian  girl 
Rose  from  her  place  above  the  throhg,  and  took 
A.  crown  of  mogra-flowers30  and  lightly  drew 
The  veil  of  black  and  gold  across  her  brow, 

Proud  pacing  past  the  youths,  until  she  came 
To  where  Siddartha  stood  in  grace  divine, 

New  lighted  from  the  night-dark  steed,  which  bent 
Its  strong  neck  meekly  underneath  his  arm. 

Before  the  Prince  lowly  she  bowed,  and  bared 
Her  face  celestial  beaming  with  glad  love  ; 

Then  on  his  neck  she  hung  the  fragrant  wreath, 

a 


34 


THE  LIGHT  OF  ASIA. 


And  on  his  breast  she  laid  her  perfect  head, 

And  stooped  to  touch  his  feet  with  proud  glad  eyes, 
Saying,  “ Dear  Prince,  behold  me,  who  am  thine  ! ” 
And  all  the  throng  rejoiced,  seeing  them  pass 
Hand  fast  in  hand,  and  heart  beating  with  heart, 

The  veil  of  black  and  gold  drawn  close  again. 

Long  after — when  enlightenment  was  come — 

They  prayed  Lord  Buddha  touching  all,  and  why 
She  wore  this  black  and  gold,  and  stepped  so  proud. 
And  the  World-honored  answered,  “ Unto  me 
This  was  unknown,  albeit  it  seemed  half  known  ; 

For  while  the  wheel  of  birth  and  death  turns  round, 
Past  things  and  thoughts,  and  buried  lives  come  back 
I now  remember,  myriad  rains  ago, 

What  time  I roamed  Himala’s  hanging  woods, 

A tiger,  with  my  striped  and  hungry  kind  ; 

I,  who  am  Buddh,  couched  in  the  kusa  grass31 
Gazing  with  green  blinked  eyes  upon  the  herds 
Which  pastured  near  and  nearer  to  their  death 
Round  my  day-lair  ; or  underneath  the  stars 
I roamed  for  prey,  savage,  insatiable, 

Sniffing  the  paths  for  track  of  man  and  deer. 

Amid  the  beasts  that  were  my  fellows  then, 

Met  in  deep  jungle  or  by  reedy  jheel,32 

A tigress,  comeliest  of  the  forest,  set 

The  males  at  war ; her  hide  was  lit  with  gold, 

Black-broidered  like  the  veil  Yasodhara 

Wore  for  me ; hot  the  strife  waxed  in  that  wood 

With  tooth  and  claw,  while  underneath  a neem33 

The  fair  beast  watched  us  bleed,  thus  fiercely  wooed. 


BOOK  THE  SECOND. 


35 


And  I remember,  at  the  end  she  came 
Snarling  past  this  and  that  torn  forest-lord 
Which  I had  conquered,  and  with  fawning  jaws 
Licked  my  quick-heaving  flank,  and  with  me  went 
Into  the  wild  with  proud  steps,  amorously. 

The  wheel  of  birth  and  death  turns  low  and  high.” 

Therefore  the  maid  was  given  unto  the  Prince 
A willing  spoil ; and  when  the  stars  were  good — 
Mesha,34  the  Red  Ram,  being  Lord  of  heaven — 
The  marriage  feast  was  kept,  as  Sakyas  use, 

The  golden  gadi35  set,  the  carpet  spread, 

The  wedding  garlands  hung,  the  arm-threads  tied,3® 
The  sweet  cake  broke,  the  rice  and  attar  thrown,37 
The  two  straws  floated  on  the  reddened  milk, 
Which,  coming  close,  betokened  “ love  till  death  ; ” 
The  seven  steps  taken  thrice  around  the  fire, 

The  gifts  bestowed  on  holy  men,  the  alms 
And  temple  offerings  made,  the  mantras38  sung, 

The  garments  of  the  bride  and  bridegroom  tied. 
Then  the  gray  father  spake  : “ Worshipful  Prince, 
She  that  was  ours  henceforth  is  only  thine  ; 

Be  good  to  her,  who  hath  her  life  in  thee.” 
Wherewith  they  brought  home  sweet  Yasodhara, 
With  songs  and  trumpets,  to  the  Prince’s  arms, 

And  love  was  all  in  all. 

Yet  not  to  love 

Alone  trusted  the  King  ; love’s  prison-house 
Stately  and  beautiful  he  bade  them  build, 

So  that  in  all  the  earth  no  marvel  was 
Like  Vishramvan,  the  Prince’s  pleasure-place. 


36 


THE  LIGHT  OF  ASIA. 


Midway  in  those  wide  palace-grounds  there  rose 
A verdant  hill  whose  base  Rohini39  bathed, 
Murmuring  adown  from  Himalay’s  broad  feet, 

To  bear  its  tribute  into  Gunga’s40  waves. 

Southward  a growth  of  tamarind  trees  and  sd.1,4' 
Thick  set  with  pale  sky-colored  ganthi  flowers,49 
Shut  out  the  world,  save  if  the  city’s  hum 
Came  on  the  wind  no  harsher  than  when  bees 
Hum  out  of  sight  in  thickets.  Northwards  soared 
The  stainless  ramps  of  huge  Himala’s  wall,43 
Ranged  in  white  ranks  against  the  blue — untrod, 
Infinite,  wonderful — whose  uplands  vast, 

And  lifted  universe  of  crest  and  crag, 

Shoulder  and  shelf,  green  slope  and  icy  horn, 
Riven  ravine,  and  splintered  precipice 
Led  climbing  thought  higher  and  higher,  until 
It  seemed  to  stand  in  heaven  and  speak  with  gods. 
Beneath  the  snows  dark  forests  spread,  sharp  laced 
With  leaping  cataracts  and  veiled  with  clouds  : 
Lower  grew  rose-oaks  and  the  great  fir  groves 
Where  echoed  pheasant’s  call  and  panther’s  cry, 
Clatter  of  wild  sheep  on  the  stones,  and  scream 
Of  circling  eagles  : under  these  the  plain 
Gleamed  like  a praying-carpet  at  the  foot 
Of  those  divinest  altars.  Fronting  this 
The  builders  set  the  bright  pavilion  up, 
Fair-planted  on  the  terraced  hill,  with  towers 
On  either  flank  and  pillared  cloisters  round. 

Its  beams  were  carved  with  stories  of  old  time — 
Radha  and  Krishna  and  the  sylvan  girls — 44 
Sita45  and  Hanuman  and  Draupadi  j46 


BOOK  THE  SECOND. 


37 


And  on  the  middle  porch  God  Ganesha, 

With  disc  and  hook — to  bring  wisdom  and  wealth — 
Propitious  sate,  wreathing  his  sidelong  trunk.47 
By  winding  ways  of  garden  and  of  court 
The  inner  gate  was  reached,  of  marble  wrought, 

White  with  pink  veins  ; the  lintel  lazuli, 

The  threshold  alabaster,  and  the  doors 
Sandal-wood,  cut  in  pictured  paneling  ; 

Whereby  to  lofty  halls  and  shadowy  bowers 
Passed  the  delighted  foot,  on  stately  stairs, 

Through  latticed  galleries,  ’neath  painted  roofs 
And  clustering  columns,  where  cool  fountains — fringed 
With  lotus  and  nelumbo48 — danced,  and  fish 
Gleamed  through  their  crystal,  scarlet,  gold,  and  blue. 
Great-eyed  gazelles  in  sunny  alcoves  browsed 
The  blown  red  roses  ; birds  of  rainbow  wing 
Fluttered  among  the  palms  ; doves,  green  and  gray, 
Built  their  safe  nests  on  gilded  cornices  ; 

Over  the  shining  pavements  peacocks  drew 
The  splendors  of  their  trains,  sedately  watched 
By  milk-white  herons  and  the  small  house-owls. 

The  plum-necked  parrots  swung  from  fruit  to  fruit ; 
The  yellow  sun-birds  whirred  from  bloom  to  bloom, 
The  timid  lizards  on  the  lattice  basked 
Fearless,  the  squirrels  ran  to  feed  from  hand, 

For  all  was  peace  : the  shy  black  snake,  that  gives 
Fortune  to  households,  sunned  his  sleepy  coils 
Under  the  moon-flowers,  where  the  musk-deer  played. 
And  brown-eyed  monkeys  chattered  to  the  crows. 

And  all  this  house  of  love  was  peopled  fair 
With  sweet  attendance,  so  that  in  each  part 


38 


THE  LIGHT  OF  ASIA. 


With  lovely  sights  were  gentle  faces  found, 

Soft  speech  and  willing  service,  each  one  glad 
To  gladden,  pleased  at  pleasure,  proud  to  obey ; 

Till  life  glided  beguiled,  like  a smooth  stream 
Banked  by  perpetual  flow’rs,  Yasbdhara 
Queen  of  the  enchanting  Court. 

But  innermost, 

Beyond  the  richness  of  those  hundred  halls, 

A secret  chamber  lurked,  where  skill  had  spent 
All  lovely  fantasies  to  lull  the  mind. 

The  entrance  of  it  was  a cloistered  square — 

Roofed  by  the  sky,  and  in  the  midst  a tank — 

Of  milky  marble  built,  and  laid  with  slabs 
Of  milk-white  marble  ; bordered  round  the  tank 
And  on  the  steps,  and  all  along  the  frieze 
With  tender  inlaid  work  of  agate-stones. 

Cool  as  to  tread  in  summer-time  on  snows 
It  was  to  loiter  there  ; the  sunbeams  dropped 
Their  gold,  and,  passing  into  porch  and  niche, 
Softened  to  shadows,  silvery,  pale,  and  dim, 

As  if  the  very  Day  paused  and  grew  Eve 
In  love  and  silence  at  that  bower’s  gate  ; 

For  there  beyond  the  gate  the  chamber  was, 
Beautiful,  sweet ; a wonder  of  the  world  ! 

Soft  light  from  perfumed  lamps  through  windows  fell 
Of  nakre49  and  stained  stars  of  lucent  film 
On  golden  cloths  outspread,  and  silken  beds, 

And  heavy  splendor  of  the  purdah’s50  fringe, 

Lifted  to  take  only  the  loveliest  in. 

Here,  whether  it  was  night  or  day  none  knew, 

For  always  streamed  that  softened  light,  more  bright 


BOOK  THE  SECOND. 


39 


Than  sunrise,  but  as  tender  as  the  eve’s  ; 

And  always  breathed  sweet  airs,  more  joy-giving 
Than  morning’s,  but  as  cool  as  midnight’s  breath  ; 

And  night  and  day  lutes  sighed,  and  night  and  day 
Delicious  foods  were  spread,  and  dewy  fruits, 

Sherbets  new  chilled  with  snows  of  Himalay, 

And  sweetmeats  made  of  subtle  daintiness, 

With  sweet  tree-milk  in  its  own  ivory  cup. 

And  night  and  day  served  there  a chosen  band 
Of  nautch  girls,  cup-bearers,  and  cymbalers, 

Delicate,  dark-browed  ministers  of  love, 

Who  fanned  the  sleeping  eyes  of  the  happy  Prince, 
And  when  he  waked,  led  back  his  thoughts  to  bliss 
With  music  whispering  through  the  blooms,  and  charm 
Of  amorous  songs  and  dreamy  dances,  linked 
By  chime  of  ankle-bells  and  wave  of  arms 
And  silver  vina-strings  ;51  while  essences 
Of  musk  and  champak  and  the  blue  haze  spread 
From  burning  spices  soothed  his  soul  again 
To  drowse  by  sweet  Yasodhara  ; and  thus 
Siddartha  lived  forgetting. 

Furthermore, 

The  King  commanded  that  within  those  walls 
No  mention  should  be  made  of  death  or  age, 

Sorrow,  or  pain,  or  sickness.  If  one  drooped 
In  the  lovely  Court — her  dark  glance  dim,  her  feet 
Faint  in  the  dance — the  guiltless  criminal 
Passed  forth  an  exile  from  that  Paradise, 

Lest  he  should  see  and  suffer  at  her  woe. 

Bright-eyed  intendants  watched  to  execute 
Sentence  on  such  as  spake  of  the  harsh  world 


40 


THE  LIGHT  OF  ASIA. 


Without,  wnere  aches  and  plagues  were,  tears  and  fears, 
And  wail  of  mourners,  and  grim  fume  of  pyres. 

’Twas  treason  if  a thread  of  silver  strayed 
In  tress  of  singing-girl  or  nautch-dancer  ; 

And  every  dawn  the  dying  rose  was  plucked, 

The  dead  leaves  hid,  all  evil  sights  removed  : 

For  said  the  King,  “ If  he  shall  pass  his  youth 
Far  from  such  things  as  move  to  wistfulness, 

And  brooding  on  the  empty  eggs  of  thought, 

The  shadow  of  this  fate,  too  vast  for  man, 

May  fade,  belike,  and  I shall  see  him  grow 
To  that  great  stature  of  fair  sovereignty52 
When  he  shall  rule  all  lands — if  he  will  rule — 

The  King  of  kings  and  glory  of  his  time.” 

Wherefore,  around  that  pleasant  prison-house — 
Where  love  was  jailer  and  delights  its  bars, 

But  far  removed  from  sight — the  King  bade  build 
A massive  wall,  and  in  the  wall  a gate 
With  brazen  folding-doors,  which  but  to  roll 
Back  on  their  hinges  asked  a hundred  arms  ; 

Also  the  noise  of  that  prodigious  gate 
Opening,  was  heard  full  half  a yojana. 

And  inside  this  another  gate  he  made, 

And  yet  within  another — through  the  three 
Must  one  pass  if  he  quit  that  Pleasure-house. 

Three  mighty  gates  there  were,  bolted  and  barred, 
And  over  each  was  set  a faithful  watch  ; 

And  the  King’s  order  said,  “ Suffer  no  man 
To  pass  the  gates,  though  he  should  be  the  Prince  : 
This  on  your  lives — even  though  it  be  my  son.” 


Book  tlje  (Ehirir. 


In  which  calm  home  of  happy  life  and  love 
Ligged  our  Lord  Buddha,  knowing  not  of  woe, 

Nor  want,  nor  pain,  nor  plague,  nor  age,  nor  death, 
Save  as  when  sleepers  roam  dim  seas  in  dreams, 

And  land  awearied  on  the  shores  of  day, 

Bringing  strange  merchandise  from  that  black  voyage. 
Thus  ofttimes  when  he  lay  with  gentle  head 
Lulled  on  the  dark  breasts  of  Yasodhara, 

Her  fond  hands  fanning  slow  his  sleeping  lids, 

He  would  start  up  and  cry,  “ My  world  ! Oh,  world  ! 
I hear  ! I know  ! I come  ! ” And  she  would  ask, 

“ What  ails  my  Lord  ? ” with  large  eyes  terror-struck  ; 
For  at  such  times  the  pity  in  his  look 
Was  awful,  and  his  visage  like  a god’s. 

Then  would  he  smile  again  to  stay  her  tears, 

And  bid  the  vinas  sound  ; but  once  they  set 
A stringed  gourd  on  the  sill,  there  where  the  wind 
Could  linger  o’er  its  notes  and  play  at  will — 

Wild  music  makes  the  wind  on  silver  strings — 

And  those  who  lay  around  heard  only  that  ; 

But  Prince  Siddartha  heard  the  Devas  play, 

And  to  his  ears  they  sang  such  words  as  these 

41 


42 


THE  LIGHT  OF  ASIA. 


We  are  the  voices  of  the  wandering  wind, 

Which  moan  for  rest  and  rest  can  never  find  ; 

Lo  ! as  the  wind  is  so  is  mortal  life, 

A moan,  a sigh,  a sob,  a storm,  a strife. 

Wherefore  and  whence  we  are  ye  cannot  know , 
Nor  where  life  springs  nor  whither  life  doth  go  ; 
We  are  as  ye  are,  ghosts  from  the  inane, 

What  pleasure  have  we  of  our  changeful  pain  ? 

What  pleasure  hast  thou  of  thy  changeless  bliss  ? 
Nay,  if  love  lasted,  there  were  joy  in  this  j 
But  life's  way  is  the  wind's  way,  all  these  things 
Are  but  brief  voices  breathed  on  shifting  strings. 

O Maya  s son  ! because  we  roam  the  earth 
Moan  we  upon  these  strings  ; we  make  no  mirth, 
So  many  woes  we  see  in  many  lands, 

So  many  streaming  eyes  and  wringing  hands. 

Yet  mock  we  while  we  wail,  for,  could  they  blow. 
This  life  they  cling  to  is  but  empty  show  j 
’ Twere  all  as  well  to  bid  a cloud  to  stand, 

Or  hold  a running  river  with  the  hand. 

But  thou  that  art  to  save,  thine  hour  is  nigh  ! 

The  sad  world  waiteth  in  its  misery, 

The  blind  world  stumbleth  on  its  round  of  pain  ; 
Rise,  Maya's  child ! wake  ! slumber  not  again  ! 

We  are  the  voices  of  the  wandering  wind : 
Wander  thou,  too,  O Brince,  thy  rest  to  find  t 


BOOK  THE  THIRD. 


43 


Leave  love  for  love  of  lovers , for  woe's  sake 
Quit  state  for  sorrow , and  deliverance  make. 

So  sigh  we,  passing  o'er  the  silver  strings, 

To  thee  who  know' st  not  yet  of  earthly  things  ; 

So  say  we  j ?nocking,  as  we  pass  away, 

These  lovely  shadows  wherewith  thou  dost  play. 

Thereafter  it  befell  he  sate  at  eve 
Amid  his  beauteous  Court,  holding  the  hand 
Of  sweet  Yasbdhara,  and  some  maid  told — 

With  breaks  of  music  when  her  rich  voice  dropped — 
An  ancient  tale  to  speed  the  hour  of  dusk, 

Of  love,  and  of  a magic  horse,  and  lands 
Wonderful,  distant,  where  pale  peoples  dwelled, 

And  where  the  sun  at  night  sank  into  seas. 

Then  spake  he,  sighing,  “ Chitra1  brings  me  back 
The  wind’s  song  in  the  strings  with  that  fair  tale. 
Give  her,  Yasodhara,  thy  pearl  for  thanks. 

But  thou,  my  pearl  ! is  there  so  wide  a world  ? 

Is  there  a land  which  sees  the  great  sun  roll 
Into  the  waves,  and  are  there  hearts  like  ours, 
Countless,  unknown,  not  happy — it  may  be — 

Whom  we  might  succor  if  we  knew  of  them  ? 
Ofttimes  I marvel,  as  the  Lord  of  day 
Treads  from  the  east  his  kingly  road  of  gold, 

Who  first  on  the  world’s  edge  hath  hailed  his  beam, 
The  children  of  the  morning  ; oftentimes, 

Even  in  thine  arms  and  on  thy  breasts,  bright  wife, 
Sore  have  I panted,  at  the  sun’s  decline, 

To  pass  with  him  into  that  crimson  west 


44 


THE  LIGHT  OF  ASIA. 


And  see  the  peoples  of  the  evening. 

There  must  be  many  we  should  love — how  else  ? 

Now  have  I in  this  hour  an  ache,  at  last, 

Thy  soft  lips  cannot  kiss  away  : oh,  girl  ! 

O Chitra  ! you  that  know  of  fairyland  ! 

Where  tether  they  that  swift  steed  of  the  tale  ? 

My  palace  for  one  day  upon  his  back, 

To  ride  and  ride  and  see  the  spread  of  the  earth  ! 
Nay,  if  I had  yon  callow  vulture’s  plumes — 

The  carrion  heir  of  wider  realms  than  mine — 

How  would  I stretch  for  topmost  Himalay, 

Light  where  the  rose-gleam  lingers  on  those  snows, 
And  strain  my  gaze  with  searching  what  is  round  ! 
Why  have  I never  seen  and  never  sought  ? 

Tell  me  what  lies  beyond  our  brazen  gates.” 

Then  one  replied,  “ The  city  first,  fair  Prince  ! 

The  temples,  and  the  gardens,  and  the  groves, 

And  then  the  fields,  and  afterwards  fresh  fields, 

With  nullahs,2  maidans,3  jungle,  koss  on  koss  ;4 
And  next  King  Bimbsara’s  realm,  and  then 
The  vast  flat  world,  with  crores  on  crores5  of  folk.” 
“Good,”  said  Siddartha,  “let  the  word  be  sent 
That  Channa  yoke  my  chariot — at  noon 
To-morrow  I shall  ride  and  see  beyond.” 

Whereof  they  told  the  King  : “ Our  Lord,  thy  son, 
Wills  that  his  chariot  be  yoked  at  noon, 

That  he  may  ride  abroad  and  see  mankind.” 

“Yea  ! ” spake  the  careful  King,  “ ’tis  time  he  see  ! 


BOOK  THE  THIRD. 


45 


But  let  the  criers  go  about  and  bid 
My  city  deck  itself,  so  there  be  met 
No  noisome  sight ; and  let  none  blind  or  maimed, 
None  that  is  sick  or  stricken  deep  in  years, 

No  leper,  and  no  feeble  folk  come  forth.” 

Therefore  the  stones  were  swept,  and  up  and  down 
The  water-carriers  sprinkled  all  the  streets 
From  spirting  skins,6  the  housewives  scattered  fresh 
Red  powder  on  their  thresholds,  strung  new  wreaths, 
And  trimmed  the  tulsi-bush7  before  their  doors. 

The  paintings  on  the  walls  were  heightened  up 
With  liberal  brush,  the  trees  set  thick  with  flags, 

The  idols  gilded  ; in  the  four-went  ways 
Suryadeva8  and  the  great  gods  shone 
’Mid  shrines  of  leaves  ; so  that  the  city  seemed 
A capital  of  some  enchanted  land. 

Also  the  criers  passed,  with  drum  and  gong, 
Proclaiming  loudly,  “ Ho  ! all  citizens, 

The  King  commands  that  there  be  seen  to-day 
No  evil  sight  : let  no  one  blind  or  maimed, 

None  that  is  sick  or  stricken  deep  in  years, 

No  leper,  and  no  feeble  folk  go  forth. 

Let  none,  too,  burn  his  dead  nor  bring  them  out 
Till  nightfall.  Thus  Suddhodana  commands.” 

So  all  was  comely  and  the  houses  trim 
Throughout  Kapilavastu,  while  the  Prince 
Came  forth  in  painted  car,  which  two  steers  drew,9 
Snow-white,  with  swinging  dewlaps  and  huge  humps 
Wrinkled  against  the  carved  and  lacquered  yoke. 
Goodly  it  was  to  mark  the  people’s  joy 


46 


THE  LIGHT  OF  ASIA. 


Greeting  their  Prince  ; and  glad  Siddartha  waxed 
At  sight  of  all  those  liege  and  friendly  folk 
Bright-clad10  and  laughing  as  if  life  were  good. 

“ Fair  is  the  world,”  he  said,  “ it  likes  me  well  ! 

And  light  and  kind  these  men  that  are  not  kings, 

And  sweet  my  sisters  here,  who  toil  and  tend  ; 

What  have  I done  for  these  to  make  them  thus  ? 

Why,  if  I love  them,  should  those  children  know  ? 

I pray  take  up  yon  pretty  Sakya  boy 

Who  flung  us  flowers,  and  let  him  ride  with  me. 

How  good  it  is  to  reign  in  realms  like  this  ! 

How  simple  pleasure  is,  if  these  be  pleased 
Because  I come  abroad  ! How  many  things 
I need  not  if  such  little  households  hold 
Enough  to  make  our  city  full  of  smiles  ! 

Drive,  Channa  ! through  the  gates,  and  let  me  see 
More  of  this  gracious  world  I have  not  known.” 

So  passed  they  through  the  gates,  a joyous  crowd 
Thronging  about  the  wheels,  whereof  some  ran 
Before  the  oxen,  throwing  wreaths,  some  stroked 
Their  silken  flanks,  some  brought  them  rice  and  cakes 
All  crying,  “ Jai  ! jai  / 11  for  our  noble  Prince  ! ” 

Thus  all  the  path  was  kept  with  gladsome  looks 
And  filled  with  fair  sights — for  the  King’s  word  was 
That  such  should  be — when  midway  in  the  road, 

Slow  tottering  from  the  hovel  where  he  hid, 

Crept  forth  a wretch  in  rags,  haggard  and  foul, 

An  old,  old  man,  whose  shriveled  skin,  sun-tanned, 
Clung  like  a beast’s  hide  to  his  fleshless  bones. 

Bent  was  his  back  with  load  of  many  days, 


BOOK  THE  THIRD. 


47 


His  eyepits  red  with  rust  of  ancient  tears, 

His  dim  orbs  blear  with  rheum,  his  toothless  jaws 
Wagging  with  palsy  and  the  fright  to  see 
So  many  and  such  joy.  One  skinny  hand 
Clutched  a worn  staff  to  prop  his  quavering  limbs, 

And  one  was  pressed  upon  the  ridge  of  ribs 
Whence  came  in  gasps  the  heavy  painful  breath. 

“ Alms  !”  moaned  he,  “give,  good  people  ! for  I die 
To-morrow  or  the  next  day  ! ” then  the  cough 
Choked  him,  but  still  he  stretched  his  palm,  and  stood 
Blinking,  and  groaning  ’mid  his  spasms,  “ Alms  ! ” 
Then  those  around  had  wrenched  his  feeble  feet 
Aside,  and  thrust  him  from  the  road  again, 

Saying,  “ The  Prince  ! dost  see  ? get  to  thy  lair  ! ” 

But  that  Siddartha  cried,  “ Let  be  ! let  be  ! 

Channa  ! what  thing  is  this  who  seems  a man, 

Yet  surely  only  seems,  being  so  bowed, 

So  miserable,  so  horrible,  so  sad  ? 

Are  men  born  sometimes  thus  ? What  meaneth  he 
Moaning  ‘ to-morrow  or  next  day  I die  ? ’ 

Finds  he  no  food  that  so  his  bones  jut  forth  ? 

What  woe  hath  happened  to  this  piteous  one  ? ” 

Then  answer  made  the  charioteer,  “ Sweet  Prince  ! 
This  is  no  other  than  an  aged  man. 

Some  fourscore  years  ago  his  back  was  straight, 

His  eye  bright,  and  his  body  goodly  : now 
The  thievish  years  have  sucked  his  sap  away, 

Pillaged  his  strength  and  filched  his  will  and  wit ; 

His  lamp  has  lost  its  oil,  the  wick  bums  black  ; 

What  life  he  keeps  is  one  poor  lingering  spark 
Which  flickers  for  the  finish  : such  is  age  ; 


48  THE  LIGHT  OF  ASIA. 

Why  should  your  Highness  heed  ? ” Then  spake  the 
Prince — 

“ But  shall  this  come  to  others,  or  to  all, 

Or  is  it  rare  that  one  should  be  as  he  ?” 

“ Most  noble,”  answered  Channa,  “ even  as  he. 

Will  all  these  grow  if  they  shall  live  so  long.” 

“But,”  quoth  the  Prince,  “ if  I shall  live  as  long 

Shall  I be  thus  ; and  if  Yasbdhara 

Live  fourscore  years,  is  this  old  age  for  her, 

Jalim,12  little  Hasta,13  Gautami,14 

And  Gunga,15  and  the  others  ?”  “Yea,  great  Sir  ! " 

The  charioteer  replied.  Then  spake  the  Prince  : 

“ Turn  back,  and  drive  me  to  my  house  again  ! 

I have  seen  that  I did  not  think  to  see.” 

Which  pondering,  to  his  beauteous  Court  returned 
Wistful  Siddartha,  sad  of  mien  and  mood  ; 

Nor  tasted  he  the  white  cakes  nor  the  fruits 
Spread  for  the  evening  feast,  nor  once  looked  up 
While  the  best  palace-dancers  strove  to  charm  : 

Nor  spake — save  one  sad  thing — when  wofully 
Yasodhara  sank  to  his  feet  and  wept, 

Sighing,  “ Hath  not  my  Lord  comfort  in  me  ? ” 

“ Ah,  Sweet  ! ” he  said,  “ such  comfort  that  my  soul 
Aches,  thinking  it  must  end,  for  it  will  end,16 
And  we  shall  both  grow  old,  Yasbdhara ! 

Loveless,  unlovely,  weak,  and  old,  and  bowed. 

Nay,  though  we  locked  up  love  and  life  with  lips 
So  close  that  night  and  day  our  breaths  grew  one, 

Time  would  thrust  in  between  to  filch  away 
My  passion  and  thy  grace,  as  black  Night  steals 


BOOK  THE  THIRD. 


49 


The  rose-gleams  from  yon  peak,  which  fade  to  gray 
And  are  not  seen  to  fade.  This  have  I found, 

And  all  my  heart  is  darkened  with  its  dread, 

And  all  my  heart  is  fixed  to  think  how  Love 
Might  save  its  sweetness  from  the  slayer,  Time, 

Who  makes  men  old.”  So  through  that  night  he  sate 
Sleepless,  uncomforted. 

And  all  that  night 

The  King  Suddhodana  dreamed  troublous  dreams. 
The  first  fear  of  his  vision  was  a flag 
Broad,  glorious,  glistening  with  a golden  sun, 

The  mark  of  Indra  ;17  but  a strong  wind  blew, 
Rending  its  folds  divine,  and  dashing  it 
Into  the  dust ; whereat  a concourse  came 
Of  shadowy  Ones,  who  took  the  spoiled  silk  up 
And  bore  it  eastward  from  the  city  gates. 

The  second  fear  was  ten  huge  elephants, 

With  silver  tusks  and  feet  that  shook  the  earth, 
Trampling  the  southern  road  in  mighty  march  ; 

And  he  who  sate  upon  the  foremost  beast 
Was  the  King’s  son — the  others  followed  him. 

The  third  fear  of  the  vision  was  a car, 

Shining  with  blinding  light,  which  four  steeds  drew, 
Snorting  white  smoke  and  champing  fiery  foam  ; 

And  in  the  car  the  Prince  Siddartha  sate. 

The  fourth  fear  was  a wheel  which  turned  and  turned, 
With  nave  of  burning  gold  and  jeweled  spokes, 

And  strange  things  written  on  the  binding  tire, 

Which  seemed  both  fire  and  music  as  it  whirled. 

The  fifth  fear  was  a mighty  drum,  set  down 
Midway  between  the  city  and  the  hills, 


5® 


THE  LIGHT  OF  ASIA. 


On  which  the  Prince  beat  with  an  iron  mace, 

So  that  the  sound  pealed  like  a thunder-storm, 

Rolling  around  the  sky  and  far  away. 

The  sixth  fear  was  a tower,  which  rose  and  rose 

High  o’er  the  city  till  its  stately  head 

Shone  crowned  with  clouds,  and  on  the  top  the  Prince 

Stood,  scattering  from  both  hands,  this  way  and  that, 

Gems  of  most  lovely  light,  as  if  it  rained 

Jacinths  and  rubies  ; and  the  whole  world  came, 

Striving  to  seize  those  treasures  as  they  fell 

Towards  the  four  quarters.  But  the  seventh  fear  was 

A noise  of  wailing,  and  behold  six  men 

Who  wept  and  gnashed  their  teeth,  and  laid  their  palms 

Upon  their  mouths,  walking  disconsolate. 

These  seven  fears  made  the  vision  of  his  sleep, 

But  none  of  all  his  wisest  dream-readers 

Could  tell  their  meaning.  Then  the  King  was  wroth, 

Saying,  “ There  cometh  evil  to  my  house, 

And  none  of  ye  have  wit  to  help  me  know 
What  the  great  gods  portend  sending  me  this.” 

So  in  the  city  men  went  sorrowful 
Because  the  King  had  dreamed  seven  signs  of  fear 
Which  none  could  read  ; but  to  the  gate  there  came 
An  aged  man,  in  robe  of  deer-skin  clad, 

By  guise  a hermit,  known  to  none  ; he  cried, 

“ Bring  me  before  the  King,  for  I can  read 
The  vision  of  his  sleep  ; ” who,  when  he  heard 
The  sevenfold  mysteries  of  the  midnight  dream, 

Bowed  reverent  and  said,  “ O Mahardj  ! 

I hail  this  favored  House,  whence  shall  arise 


BOOK  THE  THIRD. 


51 

A wider-reaching  splendor  than  the  sun’s  ! 

Lo  ! all  these  seven  fears  are  seven  joys, 

Whereof  the  first,  where  thou  didst  see  a flag — 

Broad,  glorious,  gilt  with  Indra’s  badge — cast  down 
And  carried  out,  did  signify  the  end 
Of  old  faiths  and  beginning  of  the  new, 

For  there  is  change  with  gods  not  less  than  men, 

And  as  the  days  pass  kalpas  pass  at  length. 

The  ten  great  elephants  that  shook  the  earth 
The  ten  great  gifts  of  wisdom  signify,18 
In  strength  whereof  the  Prince  shall  quit  his  state 
And  shake  the  world  with  passage  of  the  Truth. 

The  four  flame-breathing  horses  of  the  car' 

Are  those  four  fearless  virtues19  which  shall  bring 
Thy  son  from  doubt  and  gloom  to  gladsome  light ; 

The  wheel  that  turned  with  nave  of  burning  gold 
Was  that  most  precious  Wheel  of  perfect  Law 
Which  he  shall  turn  in  sight  of  all  the  world. 

The  mighty  drum  whereon  the  Prince  did  beat, 

Till  the  sound  filled  all  lands,  doth  signify 

The  thunder  of  the  preaching  of  the  Word 

Which  he  shall  preach  ; the  tower  that  grew  to  heaven 

The  growing  of  the  Gospel  of  this  Buddh 

Sets  forth  ; and  those  rare  jewels  scattered  thence 

The  untold  treasures  are  of  that  good  Law 

To  gods  and  men  dear  and  desirable. 

Such  is  the  interpretation  of  the  tower  ; 

But  for  those  six  men  weeping  with  shut  mouths, 

They  are  the  six  chief  teachers  whom  thy  son 
Shall,  with  bright  truth  and  speech  unanswerable, 
Convince  of  foolishness.  O King  ! rejoice  ; 

The  fortune  of  my  Lord  the  Prince  is  more 


52 


THE  LIGHT  OF  ASIA. 


Than  kingdoms,  and  his  hermit-rags  will  be 
Beyond  fine  cloths  of  gold.  This  was  thy  dream  ! 

And  in  seven  nights  and  days  these  things  shall  fall.” 

So  spake  the  holy  man,  and  lowly  made 

The  eight  prostrations,  touching  thrice  the  ground  ; 

Then  turned  and  passed  ; but  when  the  King  bade  send 

A rich  gift  after  him,  the  messengers 

Brought  word,  “We  came  to  where  he  entered  in 

At  Chandra’s  temple,20  but  within  was  none 

Save  a gray  owl  which  fluttered  from  the  shrine.” 

The  gods  come  sometimes  thus. 

But  the  sad  King 
Marveled,  and  gave  command  that  new  delights 
Be  compassed  to  inthrall  Siddartha’s  heart 
Amid  those  dancers  of  his  pleasure-house, 

Also  he  set  at  all  the  brazen  doors 
A doubled  guard. 

Yet  who  shall  shut  out  Fate  ? 

For  once  again  the  spirit  of  the  Prince 
Was  moved  to  see  this  world  beyond  his  gates, 

This  life  of  man,  so  pleasant  if  its  waves 
Ran  not  to  waste  and  woful  finishing 
In  Time’s  dry  sands.  “ I pray  you  let  me  view 
Our  city  as  it  is,”  such  was  his  prayer 
*To  King  Suddhodana.  “Your  Majesty 
In  tender  heed  hath  warned  the  folk  before 
To  put  away  ill  things  and  common  sights, 

And  make  their  faces  glad  to  gladden  me, 

And  all  the  causeways  gay  ; yet  have  I learned 
This  is  not  daily  life,  and  if  I stand 


BOOK  THE  THIRD. 


53 


Nearest,  my  father,  to  the  realm  and  thee, 

Fain  would  I know  the  people  and  the  streets, 

Their  simple  usual  ways,  and  work-day  deeds, 

And  lives  which  those  men  live  who  are  not  kings. 

Give  me  good  leave,  dear  Lord  ! to  pass  unknown 
Beyond  my  happy  gardens  ; I shall  come 
The  more  contented  to  their  peace  again,  !' 

Or  wiser,  father,  if  not  well  content. 

Therefore,  I pray  thee,  let  me  go  at  will 
To-morrow,  with  my  servants,  through  the  streets.” 

And  the  King  said,  among  his  Ministers, 

“ Belike  this  second  flight  may  mend  the  first. 

Note  how  the  falcon  starts  at  every  sight 
New  from  his  hood,  but  what  a quiet  eye 
Cometh  of  freedom  ; let  my  son  see  all, 

And  bid  them  bring  me  tidings  of  his  mind.” 

Thus  on  the  morrow,  when  the  noon  was  come, 

The  Prince  and  Channa  passed  beyond  the  gates, 

Which  opened  to  the  signet  of  the  King ; 

Yet  knew  not  they  who  rolled  the  great  doors  back 
It  was  the  King’s  son  in  that  merchant’s  robe,51 
And  in  the  clerkly  dress22  his  charioteer. 

Forth  fared  they  by  the  common  way  afoot, 

Mingling  with  all  the  Sakya  citizens, 

Seeing  the  glad  and  sad  things  of  the  town  : 

The  painted  streets  alive  with  hum  of  noon, 

The  traders  cross-legged  ’mid  their  spice  and  grain,*8 
The  buyers  with  their  money  in  the  cloth,24 
The  war  of  words  to  cheapen  this  or  that,25 
The  shout  to  clear  the  road, 26  the  huge  stone  wheels, 

The  strong  slow  oxen  and  their  rustling  loads, 


54 


THE  LIGHT  OF  ASIA. 


The  singing  bearers  with  the  palanquins,” 

The  broad-necked  hamals28  sweating  in  the  sun, 

The  housewives  bearing  water  from  the  well 
With  balanced  chatties,  and  athwart  their  hips 
The  black-eyed  babes ; 29  the  fly-swarmed  sweetmeat 
shops,30 

The  weaver  at  his  loom,31  the  cotton-bow 
Twanging,32  the  millstones  grinding  meal,  the  dogs 
Prowling  for  orts,  the  skillful  armorer 
With  tong  and  hammer  linking  shirts  of  mail, 

The  blacksmith  with  a mattock  and  a spear 
Reddening  together  in  his  coals,  the  school 
Where  round  their  Gurti,  in  a grave  half-moon, 

The  Sakya  children  sang  the  mantras  through, 

And  learned  the  greater  and  the  lesser  gods  ; 33 
The  dyers  stretching  waistcloths  in  the  sun 34 
Wet  from  the  vats — orange,  and  rose,  and  green  ; 

The  soldiers  clanking  past  with  swords  and  shields, 

The  camel-drivers  rocking  on  the  humps, 

The  Brahmin  proud,35  the  martial  Kshatriya,36 
The  humble  toiling  Sudra  ; 37  here  a throng 
Gathered  to  watch  some  chattering  snake-tamer 
Wind  round  his  wrist  the  living  jewelry 
Of  asp  and  nag,38  or  charm  the  hooded  death 
To  angry  dance  with  drone  of  beaded  gourd  ; 39 
There  a long  line  of  drums  and  horns,  which  went 
With  steeds  gay  painted  and  silk  canopies, 

To  bring  the  young  bride  home  ; and  here  a wife 
Stealing  with  cakes  and  garlands  to  the  god 
To  pray  her  husband’s  safe  return  from  trade, 

Or  beg  a boy  next  birth  j40  hard  by  the  booths 


BOOK  THE  THIRD. 


55 


Where  the  swart  potters  beat  the  noisy  brass 
For  lamps  and  lotas  ;41  thence,  by  temple  walls 
And  gateways,  to  the  river  and  the  bridge 
Under  the  city  walls. 

These  had  they  passed 

When  from  the  roadside  moaned  a mournful  voice, 

“ Help,  masters  ! lift  me  to  my  feet  ; oh,  help  ! 

Or  I shall  die  before  I reach  my  house  ! ” 

A stricken  wretch  it  was,  whose  quivering  frame, 
Caught  by  some  deadly  plague,  lay  in  the  dust 
Writhing,  with  fiery  purple  blotches  specked  ; 

The  chill  sweat  beaded  on  his  brow,  his  mouth 
Was  dragged  awry  with  twitchings  of  sore  pain, 

The  wild  eyes  swam  with  inward  agony. 

Gasping,  he  clutched  the  grass  to  rise,  and  rose 
Half-way,  then  sank,  with  quaking  feeble  limbs 
And  scream  of  terror,  crying,  “ Ah,  the  pain  ! 

Good  people,  help  ! ” whereon  Siddartha  ran, 

Lifted  the  woful  man  with  tender  hands, 

With  sweet  looks  laid  the  sick  head  on  his  knee, 

And  while  his  soft  touch  comforted  the  wretch, 

Asked,  “ Brother,  what  is  ill  with  thee  ? what  harm 
Hath  fallen  ? wherefore  canst  thou  not  arise? 

Why  is  it,  Channa,  that  he  pants  and  moans, 

And  gasps  to  speak  and  sighs  so  pitiful  ? ” 

Then  spake  the  charioteer  : “ Great  Prince  ! this  man 
Is  smitten  with  some  pest ; his  elements 
Are  all  confounded  ; in  his  veins  the  blood, 

Which  ran  a wholesome  river,  leaps  and  boils 
A fiery  flood  ; his  heart,  which  kept  good  time, 

Beats  like  an  ill-played  drum-skin,  quick  and  slow  ; 


THE  LIGHT  OF  ASIA. 


S<5 

His  sinews  slacken  like  a bow-string  slipped  ; 

The  strength  is  gone  from  ham,  and  loin,  and  neck, 
And  all  the  grace  and  joy  of  manhood  fled  : 

This  is  a sick  man  with  the  fit  upon  him. 

See  how  he  plucks  and  plucks  to  seize  his  grief, 

And  rolls  his  bloodshot  orbs,  and  grinds  his  teeth, 

And  draws  his  breath  as  if  ’twere  choking  smoke. 

Lo  ! now  he  would  be  dead,  but  shall  not  die 
Until  the  plague  hath  had  its  work  in  him, 

Killing  the  nerves  which  die  before  the  life  ; 

Then,  when  his  strings  have  cracked  with  agony 
And  all  his  bones  are  empty  of  the  sense 
To  ache,  the  plague  will  quit  and  light  elsewhere. 

Oh,  sir  ! it  is  not  good  to  hold  him  so  ! 

The  harm  may  pass,  and  strike  thee,  even  thee.” 

But  spake  the  Prince,  still  comforting  the  man, 

“ And  are  there  others,  are  there  many  thus  ? 

Or  might  it  be  to  me  as  now  with  him  ?” 

“ Great  Lord  ! ” answered  the  charioteer,  “ this  comes 
In  many  forms  to  all  men  ; griefs  and  wounds, 
Sickness  and  tetters,  palsies,  leprosies, 

Hot  fevers,  watery  wastings,  issues,  blains 
Befall  all  flesh  and  enter  everywhere.”  * 

“ Come  such  ills  unobserved  ? ” the  Prince  inquired. 
And  Channa  said,  “ Like  the  sly  snake  they  come 
That  stings  unseen  ; like  the  striped  murderer,42 
Who  waits  to  spring  from  the  Karunda  bush,”43 
Hiding  beside  the  jungle  path  ; or  like 
The  lightning,  striking  these  and  sparing  those, 

As  chance  may  send.” 


“ Then  all  men  live  in  fear  ? ” 


BOOK  THE  THIRD. 


57 


“ So  live  they,  Prince  ! ” 

“ And  none  can  say,  1 1 sleep 
Happy  and  whole  to-night,  and  so  shall  wake  ? ’ ” 

None  say  it.” 

“ And  the  end  of  many  aches, 

Which  come  unseen,  and  will  come  when  they  come, 

Is  this,  a broken  body  and  sad  mind, 

And  so  old  age  ? ” 

“Yea,  if  men  last  as  long.” 

“ But  if  they  cannot  bear  their  agonies, 

Or  if  they  will  not  bear,  and  seek  a term  ; 

Or  if  they  bear,  and  be,  as  this  man  is, 

Too  weak  except  for  groans,  and  so  still  live, 

And  growing  old,  grow  older,  then  what  end  ? ” 

“ They  die,  Prince.” 

“ Die  ? ” 

“ Yea,  at  the  last  comes  death, 
In  whatsoever  way,  whatever  hour. 

Some  few  grow  old,  most  suffer  and  fall  sick, 

But  all  must  die — behold,  where  comes  the  Dead !” 

Then  did  Siddartha  raise  his  eyes,  and  see 
Fast  pacing  towards  the  river  brink  a band 
Of  wailing  people,  foremost  one  who  swung 
An  earthen  bowl  with  lighted  coals,44  behind 
The  kinsmen  shorn,45  with  mourning  marks,  ungirt, 

Crying  aloud,  “ O Rama,46  Rama,  hear  ! 

Call  upon  Rama,  brothers  ; ” next  the  bier, 

Knit  of  four  poles  with  bamboos  interlaced, 

Whereon  lay,  stark  and  stiff,  feet  foremost,  lean, 
Chapfallen,  sightless,  hollow-flanked,  a-grin, 


5* 


THE  LIGHT  OF  ASIA. 


Sprinkled  with  red  and  yellow  dust — the  Dead, 

Whom  at  the  four-went  ways  they  turned  head  first, 

And  crying  “ Rama,  Rama  ! ” carried  on 
To  where  a pile  was  reared  beside  the  stream  ;4’ 

Thereon  they  laid  him,  building  fuel  up — 

Good  sleep  hath  one  that  slumbers  on  that  bed  ! 

He  shall  not  wake  for  cold  albeit  he  lies 
Naked  to  all  the  airs — for  soon  they  set 
The  red  flame  to  the  corners  four,  which  crept, 

And  licked,  and  flickered,  finding  out  his  flesh 
And  feeding  on  it  with  swift  hissing  tongues, 

And  crackle  of  parched  skin,  and  snap  of  joint  ; 

Till  the  fat  smoke  thinned  and  the  ashes  sank 
Scarlet  and  gray,  with  here  and  there  a bone 
White  midst  the  gray — the  total  of  the  man. 

Then  spake  the  Prince  : “ Is  this  the  end  which  comes 
To  all  who  live  ? ” 

“ This  is  the  end  that  comes 
To  all,”  quoth  Channa  ; “he  upon  the  pyre — 

Whose  remnants  are  so  petty  that  the  crows 
Caw  hungrily,  then  quit  the  fruitless  feast — 

Ate,  drank,  laughed,  loved,  and  lived,  and  liked  life  well. 
Then  came — who  knows  ? — some  gust  of  jungle  wind. 

A stumble  on  the  path,  a taint  in  the  tank, 

A snake’s  nip,  half  a span  of  angry  steel, 

A chill,  a fishbone,  or  a falling  tile, 

And  life  was  over  and  the  man  is  dead  ; 

No  appetites,  no  pleasures,  and  no  pains 
Hath  such  ; the  kiss  upon  his  lips  is  nought, 

The  fire-scorch  nought ; he  smelleth  not  his  flesh 


BOOK  THE  THIRD. 


59 


A-roast,  nor  yet  the  sandal  and  the  spice 
They  burn  ; the  taste  is  emptied  from  his  mouth, 
The  hearing  of  his  ears  is  clogged,  the  sight 
Is  blinded  in  his  eyes  ; those  whom  he  loved 
Wail  desolate,  for  even  that  must  go, 

The  body,  which  was  lamp  unto  the  life, 

Or  worms  will  have  a horrid  feast  of  it. 

Here  is  the  common  destiny  of  flesh  : 

The  high  and  low,  the  good  and  bad,  must  die, 

And  then,  ’tis  taught,  begin  anew  and  live  • 
Somewhere,  somehow, — who  knows  ? — and  so  again 
The  pangs,  the  parting,  and  the  lighted  pile  : — 

Such  is  man’s  round.” 48 

But  lo  ! Siddartha  turned 
Eyes  gleaming  with  divine  tears  to  the  sky, 

Eyes  lit  with  heavenly  pity  to  the  earth  ; 

From  sky  to  earth  he  looked,  from  earth  to  sky, 

As  if  his  spirit  sought  in  lonely  flight 
Some  far-off  vision,  linking  this  and  that, 

Lost — past — but  searchable,  but  seen,  but  known. 
Then  cried  he,  while  his  lifted  countenance 
Glowed  with  the  burning  passion  of  a love 
Unspeakable,  the  ardor  of  a hope 
Boundless,  insatiate  : “ Oh  ! suffering  world, 

Oh  ! known  and  unknown  of  my  common  flesh, 
Caught  in  this  common  net  of  death  and  woe, 

And  life  which  binds  to  both  ! I see,  I feel 
The  vastness  of  the  agony  of  earth, 

The  vainness  of  its  joys,  the  mockery 
Of  all  its  best,  the  anguish  of  its  worst  ; 

Since  pleasures  end  in  pain,  and  youth  in  age, 


6o 


THE  LIGHT  OF  ASIA. 


And  love  in  loss,  and  life  in  hateful  death, 

And  death  in  unknown  lives,  which  will  but  yoke 
Men  to  their  wheel  again  to  whirl  the  round 
Of  false  delights  and  woes  that  are  not  false. 

Me  too  this  lure  hath  cheated,  so  it  seemed 
Lovely  to  live,  and  life  a sunlit  stream 
Forever  flowing  in  a changeless  peace  ; 

Whereas  the  foolish  ripple  of  the  flood 
Dances  so  lightly  down  by  bloom  and  lawn 
Only  to  pour  its  crystal  quicklier 
Into  the  foul  salt  sea.  The  veil  is  rent 
Which  blinded  me  ! I am  as  all  these  men 
Who  cry  upon  their  gods  and  are  not  heard 
Or  are  not  heeded — yet  there  must  be  aid  ! 

For  them  and  me  and  all  there  must  be  help  * 
Perchance  the  gods  have  need  of  help  themselves 
Being  so  feeble  that  when  sad  lips  cry 
They  cannot  save  ! I would  not  let  one  cry 
Whom  I could  save  ! How  can  it  be  that  Brahm 49 
Would  make  a world  and  keep  it  miserable, 

Since,  if  all-powerful,  he  leaves  it  so, 

He  is  not  good,  and  if  not  powerful, 

He  is  not  God  ? — Channa  ! lead  home  again  ! 

It  is  enough  ! mine  eyes  have  seen  enough  ! ” 

Which  when  the  King  heard,  at  the  gates  he  set 
A triple  guard,  and  bade  no  man  should  pass 
By  day  or  night,  issuing  or  entering  in, 

Until  the  days  were  numbered  of  that  dream. 


Book  tfje  JTonrtl). 


But  when  the  days  were  numbered,  then  befell 
The  parting  of  our  Lord — which  was  to  be — 
Whereby  came  wailing  in  the  Golden  Home, 

Woe  to  the  King  and  sorrow  o’er  the  land, 

But  for  all  flesh  deliverance,  and  that  Law 
Which — whoso  hears — the  same  shall  make  him  free. 

Softly  the  Indian  night  sinks  on  the  plains 
At  full  moon  in  the  month  of  Chaitra  shud,1 
When  mangoes  redden  and  the  asoka  buds2 
Sweeten  the  breeze,  and  Rama’s  birthday  comes,3 
And  all  the  fields  are  glad  and  all  the  towns. 

Softly  that  night  fell  over  Vishramvan, 

Fragrant  with  blooms  and  jeweled  thick  with  stars, 
And  cool  with  mountain  airs  sighing  adown 
From  snow-flats  on  Himala  high-outspread  ; 

For  the  moon  swung  above  the  eastern  peaks, 
Climbing  the  spangled  vault,  and  lighting  clear 
Rohinx’s  ripples  and  the  hills  and  plains, 

And  all  the  sleeping  land,  and  near  at  hand 
Silvering  those  roof-tops  of  the  pleasure-house, 
Where  nothing  stirred  nor  sign  of  watching  was, 

Save  at  the  outer  gates  whose  warders  cried 

61 


6 2 


THE  LIGHT  OF  ASIA. 


Mudra  * the  watchword,  and  the  countersign 
Angana ,5  and  the  watch-drums  beat  a round  ; 
Whereat  the  earth  lay  still,  except  for  call 
Of  prowling  jackals,  and  the  ceaseless  trill 
Of  crickets  on  the  garden  grounds. 


Within — 

Where  the  moon  glittered  through  the  lace-worked  stone, 
Lighting  the  walls  of  pearl-shell  and  the  floors 
Paved  with  veined  marble — softly  fell  her  beams 
On  such  rare  company  of  Indian  girls, 

It  seemed  some  chamber  sweet  in  Paradise 
Where  Devas6  rested.  All  the  chosen  ones 
Of  Prince  Siddartha’s  pleasure-home  were  there, 

The  brightest  and  most  faithful  of  the  Court, 

Each  form  so  lovely  in  the  peace  of  sleep, 

That  you  had  said  “ This  is  the  pearl  of  alii  ”, 

Save  that  beside  her  or  beyond  her  lay 
Fairer  and  fairer,  till  the  pleasured  gaze 
Roamed  o’er  that  feast  of  beauty  as  it  roams 
From  gem  to  gem  in  some  great  goldsmith- work, 

Caught  by  each  color  till  the  next  is  seen. 

With  careless  grace  they  lay.  their  soft  brown  limbs 
Part  hidden,  part  revealed  ; their  glossy  hair 
Bound  back  with  gold  or  flowers,  or  flowing  loose 
In  black  waves  down  the  shapely  nape  and  neck. 

Lulled  into  pleasant  dreams  by  happy  toils, 

They  slept,  no  wearier  than  jeweled  birds 
Which  sing  and  love  all  day,  then  under  wing 
Fold  head  till  morn  bids  sing  and  love  again. 

Lamps  of  chased  silver  swinging  from  the  roof 


BOOK  THE  FOURTH. 


63 


In  silver  chains,  and  fed  with  perfumed  oils, 

Made  with  the  moonbeams  tender  lights  and  shades, 
Whereby  were  seen  the  perfect  lines  of  grace, 

The  bosom’s  placid  heave,  the  soft  stained  palms 
Drooping  or  clasped,  the  faces  fair  and  dark, 

The  great  arched  brows,  the  parted  lips,  the  teeth 
Like  pearls  a merchant  picks  to  make  a string, 

The  satin-lidded  eyes,  with  lashes  dropped 
Sweeping  the  delicate  cheeks,  the  rounded  wrists, 

The  smooth  small  feet  with  bells  and  bangles  decked, 
Tinkling  low  music  where  some  sleeper  moved, 
Breaking  her  smiling  dream  of  some  new  dance 
Praised  by  the  Prince,  some  magic  ring  to  find, 

Some  fairy  love-gift.  Here  one  lay  full-length, 

Her  vina  by  her  cheek,  and  in  its  strings 
The  little  fingers  still  all  interlaced 
As  when  the  last  notes  of  her  light  song  played 
Those  radiant  eyes  to  sleep  and  sealed  her  own. 
Another  slumbered  folding  in  her  arms 
A desert-antelope,  its  slender  head 
Buried  with  back-sloped  horns  between  her  breasts. 
Soft  nestling  ; it  was  eating — when  both  drowsed — 
Red  roses,  and  her  loosening  hand  still  held 
A rose  half-mumbled,  while  a rose-leaf  curled 
Between  the  deer’s  lips.  Here  two  friends  had  dozed 
Together,  weaving  mogra-buds,  which  bound 
Their  sister-sweetness  in  a starry  chain, 

Linking  them  limb  to  limb  and  heart  to  heart 
One  pillowed  on  the  blossoms,  one  on  her. 

Another,  ere  she  slept,  was  stringing  stones 
To  make  a necklet — agate,  onyx,  sard. 


64 


THE  LIGHT  OF  ASIA. 


Coral,  and  moonstone — round  her  wrist  it  gleamed 
A coil  of  splendid  color,  while  she  held, 

Unthreaded  yet,  the  bead  to  close  it  up, 

Green  turkis,  carved  with  golden  gods  and  scripts. 

Lulled  by  the  cadence  of  the  garden  stream, 

Thus  lay  they  on  the  clustered  carpets,  each 
A girlish  rose  with  shut  leaves,  waiting  dawn 
To  open  and  make  daylight  beautiful. 

This  was  the  antechamber  of  the  Prince  ; 

But  at  the  purdah’s  fringe  the  sweetest  slept — 

Gunga  and  Gotama — chief  ministers 
In  that  still  house  of  love. 

The  purddh  hung. 

Crimson  and  blue,  with  broidered  threads  of  gold. 

Across  a portal  carved  in  sandal-wood, 

Whence  by  three  steps  the  way  was  to  the  bower 
Of  inmost  splendor,  and  the  marriage-couch 
Set  on  a dais  soft  with  silver  cloths, 

Where  the  foot  fell  as  though  it  trod  on  piles 
Of  neem-blooms.  All  the  walls  were  plates  of  pearl, 

Cut  shapely  from  the  shells  of  Lanka’s7  wave  ; 

And  o’er  the  alabaster  roof  there  ran 
Rich  inlayings  of  lotus  and  of  bird, 

Wrought  in  skilled  work  of  lazulite  and  jade, 

Jacinth  and  jasper  ; woven  round  the  dome, 

And  down  the  sides,  and  all  about  the  frames 
Wherein  were  set  the  fretted  lattices, 

Through  which  there  breathed,  with  moonlight  and  cool 
airs, 

Scents  from  the  shell-flowers  and  the  jasmine  sprays  ; 

Not  bringing  thither  grace  or  tenderness 


BOOK  THE  FOURTH. 


65 


Sweeter  than  shed  from  those  fair  presences 
Within  the  place — the  beauteous  Sakya  Prince. 

And  hers,  the  stately,  bright  Yasbdhara. 

Half  risen  from  her  soft  nest  at  his  side, 

The  chuddah8  fallen  to  her  waist,  her  brow 
Laid  in  both  palms,  the  lovely  Princess  leaned 
With  heaving  bosom  and  fast  falling  tears. 

Thrice  with  her  lips  she  touched  Siddartba’s  hand, 
And  at  the  third  kiss  moaned,  “ Awake,  my  Lord  ! 
Give  me  the  comfort  of  thy  speech  ! ” Then  he — 

“ What  is  it  with  thee,  O my  life  ? ” but  still 
She  moaned  anew  before  the  words  would  come  ; 
Then  spake,  “ Alas,  my  Prince  ! I sank  to  sleep 
Most  happy,  for  the  babe  I bear  of  thee 
Quickened  this  eve,  and  at  my  heart  there  beat 
That  double  pulse  of  life  and  joy  and  love 
Whose  happy  music  lulled  me,  but — aho  ! — 

In  slumber  I beheld  three  sights  of  dread, 

With  thought  whereof  my  heart  is  throbbing  yet. 

I saw  a white  bull  with  wide  branching  horns, 

A lord  of  pastures,  pacing  through  the  streets, 
Bearing  upon  his  front  a gem  which  shone 
As  if  some  star  had  dropped  to  glitter  there, 

Or  like  the  kantha-stone9  the  great  Snake  keeps 
To  make  bright  daylight  underneath  the  earth. 

Slow  through  the  streets  towards  the  gates  he  paced, 
And  none  could  stay  him,  though  there  came  a voice 
From  Indra’s  temple,  ‘ If  ye  stay  him  not, 

The  glory  of  the  city  goeth  forth.’ 

Yet  none  could  stay  him.  Then  I wept  aloud, 

3 


66 


THE  LIGHT  OF  ASIA. 


And  locked  my  arms  about  his  neck,  and  strove, 

And  bade  them  bar  the  gates  ; but  that  ox-king 
Bellowed,  and,  lightly  tossing  free  his  crest, 

Broke  from  my  clasp,  and  bursting  through  the  bars, 
Trampled  the  warders  down  and  passed  away. 

The  next  strange  dream  was  this  : Four  Presences 
Splendid,  with  shining  eyes,  so  beautiful 
They  seemed  the  Regents  of  the  Earth  who  dwell 
On  Mount  Sumeru,  lighting  from  the  sky 
With  retinue  of  countless  heavenly  ones, 

Swift  swept  unto  our  city,  where  I saw 
The  golden  flag  of  Indra  on  the  gate 
Flutter  and  fall ; and  lo  ! there  rose  instead 
A glorious  banner,  all  the  folds  whereof 
Rippled  with  flashing  fire  of  rubies  sewn 
Thick  on  the  silver  threads,  the  rays  wherefrom 
Set  forth  new  words  and  weighty  sentences 
Whose  message  made  all  living  creatures  glad  ; 

And  from  the  east  the  wind  of  sunrise  blew 
With  tender  waft,  opening  those  jeweled  scrolls 
So  that  all  flesh  might  read  ; and  wondrous  blooms — 
Plucked  in  what  clime  I know  not — fell  in  showers. 
Colored  as  none  are  colored  in  our  groves.” 

Then  spake  the  Prince : “ All  this,  my  Lotus-flower  i 
Was  good  to  see.” 

“ Ay,  Lord,”  the  Princess  said, 
“Save  that  it  ended  with  a voice  of  fear 
Crying,  ‘ The  time  is  nigh  ! the  time  is  nigh  ! ’ 

Thereat  the  third  dream  came  ; for  when  I sought 
Thy  side,  sweet  Lord  ! ah,  on  our  bed  there  lay 


BOOK  THE  FOURTH 


67 


An  unpressed  pillow  and  an  empty  rol 
"Nothing  of  thee  but  those  ! — nothing  of  thee, 

Who  art  my  life  and  light,  my  king,  my  world  ! 
And  sleeping  still  I rose,  and  sleeping  saw 
Thy  belt  of  pearls,  tied  here  below  my  breasts, 
Change  to  a stinging  snake  ; my  ankle-rings 
Fall  off,  my  golden  bangles  part  and  fall  • 

The  jasmines  in  my  hair  wither  to  dust  ; 

While  this  our  bridal-couch  sank  to  the  ground, 

And  something  rent  the  crimson  purdah  down  ; 
Then  far  away  I heard  the  white  bull  low, 

And  far  away  the  embroidered  banner  flap, 

And  once  again  that  cry,  ‘ The  time  is  come  ! ’ 

But  with  that  cry — which  shakes  my  spirit  still — 

I woke  ! O Prince  ! what  may  such  visions  mean 
Except  I die,  or — worse  than  any  death — 

Thou  shouldst  forsake  me  or  be  taken  ? ” 

Sweet 

As  the  last  smile  of  sunset  was  the  look 
Siddartha  bent  upon  his  weeping  wife. 

“ Comfort  thee,  dear  ! ” he  said,  “ if  comfort  lives 
In  changeless  love  ; for  though  thy  dreams  may  be 
Shadows  of  things  to  come,  and  though  the  gods 
Are  shaken  in  their  seats,  and  though  the  world 
Stands  nigh,  perchance,  to  know  some  way  of  help, 
Yet,  whatsoever  fall  to  thee  and  me, 

Be  sure  I loved  and  love  Yasbdhara. 

Thou  knowest  how  I muse  these  many  moons, 
Seeking  to  save  the  sad  earth  I have  seen  ; 

And  when  the  time  comes,  that  which  will  be  will. 
But  if  my  soul  yearns  sore  for  souls  unknown, 


68 


THE  LIGHT  OF  ASIA. 


And  if  I grieve  for  griefs  which  are  not  mine, 

Judge  how  my  high-winged  thoughts  must  hover  here 
O’er  all  these  lives  that  share  and  sweeten  mine — 

So  dear ! and  thine  the  dearest,  gentlest,  best, 

And  nearest.  Ah,  thou  mother  of  my  babe  ! 

Whose  body  mixed  with  mine  for  this  fair  hope, 

When  most  my  spirit  wanders,  ranging  round 

The  lands  and  seas — as  full  of  ruth  for  men 

As  the  far-flying  dove  is  full  of  ruth 

For  her  twin  nestlings — ever  it  has  come 

Home  with  glad  wing  and  passionate  plumes  to  thee, 

Who  art  the  sweetness  of  my  kind  best  seen, 

The  utmost  of  their  good,  the  tenderest 
Of  all  their  tenderness,  mine  most  of  alL 
Therefore,  whatever  after  this  betide, 

Bethink  thee  of  that  lordly  bull  which  owed, 

That  jeweled  banner  in  thy  dream  which  waved 
Its  folds  departing,  and  of  this  be  sure, 

Always  I loved  and  always  love  thee  well, 

And  what  I sought  for  all  sought  most  for  thee. 

But  thou,  take  comfort ; and,  if  sorrow  falls, 

Take  comfort  still  in  deeming  there  may  be 
A way  of  peace  on  earth  by  woes  of  ours  ; 

And  have  with  this  embrace  what  faithful  love 
Can  think  of  thanks  or  frame  for  benison — 

Too  little,  seeing  love’s  strong  self  is  weak — 

Yet  kiss  me  on  the  mouth,  and  drink  these  words 
From  heart  to  heart  therewith,  that  thou  mayst  know — 
What  others  will  not — that  I loved  thee  most 
Because  I loved  so  well  all  living  souls. 

Now,  Princess  ! rest,  for  I will  rise  and  watch.” 


BOOK  THE  FOURTH. 


69 


Then  in  her  tears  she  slept,  but  sleeping  sighed- — 

As  if  that  vision  passed  again — “ The  time  ! 

The  time  is  come  ! ” Whereat  Siddartha  turned, 

And,  lo  ! the  moon  shone  by  the  Crab  ! the  stars 
In  that  same  silver  order  long  foretold 
Stood  ranged  to  say,  “ This  is  the  night  ! — choose  thou 
The  way  of  greatness  or  the  way  of  good  : 

To  reign  a King  of  kings,  or  wander  lone, 

Crownless  and  homeless,  that  the  world  be  helped.” 
Moreover,  with  the  whispers  of  the  gloom 
Came  to  his  ears  again  that  warning  song, 

As  when  the  Devas  spoke  upon  the  wind  : 

And  surely  Gods  were  round  about  the  place 
Watching  our  Lord,  who  watched  the  shining  stars. 

“ I will  depart,”  he  spake  ; “ the  hour  is  come  ! 

Thy  tender  lips,  dear  sleeper,  summon  me 
To  that  which  saves  the  earth  but  sunders  us  ; 

And  in  the  silence  of  yon  sky  I read 
My  fated  message  flashing.  Unto  this 
Came  I,  and  unto  this  all  nights  and  days 
Have  led  me  ; for  I will  not  have  that  crown 
Which  may  be  mine  : I lay  aside  those  realms 
Which  wait  the  gleaming  of  my  naked  sword  : 

My.  chariot  shall  not  roll  with  bloody  wheels 
From  victory  to  victory,  till  earth 
Wears  the  red  record  of  my  name.  I choose 
To  tread  its  paths  with  patient,  stainless  feet, 

Making  its  dust  my  bed,  its  loneliest  wastes 
My  dwelling,  and  its  meanest  things  my  mates  : 

Clad  in  no  prouder  garb  than  outcasts  wear, 


7o 


THE  LIGHT  OF  ASIA. 


Fed  with  no  meats  save  what  the  charitable 
Give  of  their  will,  sheltered  by  no  more  pomp 
Than  the  dim  cave  lends  or  the  jungle-bush. 

This  will  I do  because  the  woful  cry 
Of  life  and  all  flesh  living  cometh  up 
Into  my  ears,  and  all  my  soul  is  full 
Of  pity  for  the  sickness  of  this  world  ; 

Which  I will  heal,  if  healing  may  be  found 
By  uttermost  renouncing  and  strong  strife. 

For  which  of  all  the  great  and  lesser  Gods 
Have  power  or  pity  ? Who  hath  seen  them — who  ? 
What  have  they  wrought  to  help  their  worshipers  ? 
How  hath  it  steaded  man  to  pray,  and  pay 
Tithes  of  the  corn  and  oil,  to  chant  the  charms, 

To  slay  the  shrieking  sacrifice,  to  rear 

The  stately  fane,  to  feed  the  priests,  and  call 

On  Vishnu,10  Shiva,11  Surya,18  who  save 

None — not  the  worthiest — from  the  griefs  that  teach 

Those  litanies  of  flattery  and  fear 

Ascending  day  by  day,  like  wasted  smoke  ? 

Hath  any  of  my  brothers  ’scaped  thereby 
The  aches  of  life,  the  stings  of  love  and  loss, 

The  fiery  fever  and  the  ague-shake, 

The  slow,  dull  sinking  into  withered  age, 

The  horrible  dark  death — and  what  beyond 
Waits — till  the  whirling  wheel  comes  up  again, 

And  new  lives  bring  new  sorrows  to  be  borne, 

New  generations  for  the  new  desires 
Which  have  their  end  in  the  old  mockeries  ? 

Hath  any  of  my  tender  sisters  found 
Fruit  of  the  fast  or  harvest  of  the  hymn, 


BOOK  THE  FOURTH. 


7* 


Or  bought  one  pang  the  less  at  bearing-time 
For  white  curds  offered  and  trim  tulsf-leaves  ? 

Nay  ; it  may  be  some  of  the  Gods  are  good 
And  evil  some,  but  all  in  action  weak  ; 

Both  pitiful  and  pitiless,  and  both — 

As  men  are — bound  upon  this  wheel  of  change, 

Knowing  the  former  and  the  after  lives. 

For  so  our  scriptures  truly  seem  to  teach, 

That — once,  and  wheresoe’er,  and  whence  begun — 

Life  runs  its  rounds  of  living,  climbing  up 
From  mote,  and  gnat,  and  worm,  reptile,  and  fish, 

Bird  and  shagged  beast,  man,  demon,  deva,  God, 

To  clod  and  mote  again  ; so  are  we  kin 

To  all  that  is  ; and  thus,  if  one  might  save 

Man  from  his  curse,  the  whole  wide  world  should  share 

The  lightened  horror  of  this  ignorance 

Whose  shadow  is  chill  fear,  and  cruelty 

Its  bitter  pastime.  Yea,  if  one  might  save  ! 

And  means  must  be  ! There  must  be  refuge  ! Men 
Perished  in  winter-winds  till  one  smote  fire 
From  flint-stones  coldly  hiding  what  they  held, 

The  red  spark  treasured  from  the  kindling  sun. 

They  gorged  on  flesh  like  wolves,  till  one  sowed  corn, 
Which  grew  a weed,  yet  makes  the  life  of  man  ; 

They  mowed  and  babbled  till  some  tongue  struck  speech, 
And  patient  fingers  framed  the  lettered  sound. 

What  good  gift  have  my  brothers,  but  it  came 
From  search  and  strife  and  loving  sacrifice  ? 

If  one,  then,  being  great  and  fortunate, 

Rich,  dowered  with  health  and  ease,  from  birth  designed 
To  rule — if  he  would  rule — a King  of  kings  ; 


72 


THE  LIGHT  OF  ASIA. 


If  one,  not  tired  with  life’s  long  day  but  glad 
I’  the  freshness  of  its  morning,  one  not  cloyed 
With  love’s  delicious  feasts,  but  hungry  still  ; 

If  one  not  worn  and  wrinkled,  sadly  sage, 

But  joyous  in  the  glory  and  the  grace 
That  mix  with  evils  here,  and  free  to  choose 
Earth’s  loveliest  at  his  will : one  even  as  I, 

Who  ache  not,  lack  not,  grieve  not,  save  with  griefs 
Which  are  not  mine,  except  as  I am  man  ; — 

If  such  a one,  having  so  much  to  give, 

Gave  all,  laying  it  down  for  love  of  men, 

And  thenceforth  spent  himself  to  search  for  truth, 
Wringing  the  secret  of  deliverance  forth, 

Whether  it  lurk  in  hells  or  hide  in  heavens, 

Or  hover,  unrevealed,  nigh  unto  all : 

Surely  at  last,  far  off,  sometime,  somewhere, 

The  veil  would  lift  for  his  deep-searching  eyes, 

The  road  would  open  for  his  painful  feet, 

That  should  be  won  for  which  he  lost  the  world, 

And  Death  might  find  him  conqueror  of  death. 

This  will  I do,  who  have  a realm  to  lose, 

Because  I love  my  realm,  because  my  heart 
Beats  with  each  throb  of  all  the  hearts  that  ache, 
Known  and  unlfnown,  these  that  are  mine  and  those 
Which  shall  be  mine,  a thousand  million  more 
Saved  by  this  sacrifice  I offer  now. 

Oh,  summoning  stars  ! I come  ! Oh,  mournful  eartn 
For  thee  and  thine  I lay  aside  my  youth, 

My  throne,  my  joys,  my  golden  days,  my  nights, 

My  happy  palace — and  thine  arms,  sweet  Queen  ! 
Harder  to  put  aside  than  all  the  rest  ! 


BOOK  THE  FOURTH. 


73 


Yet  thee,  too,  I shall  save,  saving  this  earth  ; 

And  that  which  stirs  within  thy  tender  womb, 

My  child,  the  hidden  blossom  of  our  loves, 

Whom  if  I wait  to  bless  my  mind  will  fail. 

Wife  ! child  ! father  ! and  people  ! ye  must  share 

A little  while  the  anguish  of  this  hour 

That  light  may  break  and  all  flesh  learn  the  Law. 

Now  am  I fixed,  and  now  I will  depart, 

Never  to  come  again  till  what  I seek 
Be  found — if  fervent  search  and  strife  avail.” 

So  with  his  brow  he  touched  her  feet,  and  bent 
The  farewell  of  fond  eyes,  unutterable, 

Upon  her  sleeping  face,13  still  wet  with  tears  ; 

And  thrice  around  the  bed  in  reverence, 

As  though  it  were  an  altar,  softly  stepped 
With  clasped  hands  laid  upon  his  beating  heart, 

“ For  never,”  spake  he,  “ lie  I there  again  ! ” 

And  thrice  he  made  to  go,  but  thrice  came  back, 

So  strong  her  beauty  was,  so  large  his  love  : 

Then,  o’er  his  head  drawing  his  cloth,  he  turned 
And  raised  the  purdah’s  edge  : 

There  drooped,  close-hushed, 
In  such  sealed  sleep  as  water-lilies  know, 

The  lovely  garden  of  his  Indian  girls  ; 

That  twin  dark-petaled  lotus-buds  of  all — 

Gunga  and  Gautami — on  either  side, 

And  those,  their  silk-leaved  sisterhood,  beyond. 

“ Pleasant  ye  are  to  me,  sweet  friends  ! ” he  said, 

“ And  dear  to  leave  ; yet  if  I leave  ye  not 
What  else  will  come  to  all  of  us  save  eld 


74 


THE  LIGHT  OF  ASIA. 


Without  assuage  and  death  without  avail  ? 

Lo  ! as  ye  lie  asleep  so  must  ye  lie 
A-dead  ; and  when  the  rose  dies  where  are  gone 
Its  scent  and  splendor  ? when  the  lamp  is  drained 
Whither  is  fled  the  flame?  Press  heavy,  Night ! 

Upon  their  down-dropped  lids  and  seal  their  lips, 

That  no  tear  stay  me  and  no  faithful  voice. 

For  all  the  brighter  that  these  made  my  life, 

The  bitterer  it  is  that  they  and  I, 

And  all,  should  live  as  trees  do — so  much  spring, 

Such  and  such  rains  and  frosts,  such  winter-times, 

And  then  dead  leaves,  with  may  be  spring  again, 

Or  ax-stroke  at  the  root.  This  will  not  I, 

Whose  life  here  was  a God’s  ! — this  would  not  I, 
Though  all  my  days  were  godlike,  while  men  moan 
Under  their  darkness.  Therefore  farewell,  friends  ! 
While  life  is  good  to  give,  I give,  and  go 
To  seek  deliverance  and  that  unknown  Light  ! ” 

Then,  lightly  treading  where  those  sleepers  lay, 

Into  the  night  Siddartha  passed  : its  eyes. 

The  watchful  stars,  looked  love  on  him  : its  breath, 
The  wandering  wind,  kissed  his  robe’s  fluttered  fringe  ; 
The  garden-blossoms,  folded  for  the  dawn, 

Opened  their  velvet  hearts  to  waft  him  scents 
From  pink  and  purple  censers  : o’er  the  land, 

From  Himalay  unto  the  Indian  Sea, 

A tremor  spread,  as  if  earth’s  soul  beneath 
Stirred  with  an  unknown  hope  ; and  holy  books — 
Which  tell  the  story  of  our  Lord — say,  too, 

That  rich  celestial  musics  thrilled  the  air 


BOOK  THE  FOURTH. 


75 


From  hosts  on  hosts  of  shining  ones,  who  thronged 
Eastward  and  westward,  making  bright  the  night — 
Northward  and  southward,  making  glad  the  ground. 

Also  those  four  dread  Regents  of  the  Earth, 

Descending  at  the  doorway,  two  by  two, — 

With  their  bright  legions  of  Invisibles 
In  arms  of  sapphire,  silver,  gold,  and  pearl — 

Watched  with  joined  hands  the  Indian  Prince,  who  stood, 
His  tearful  eyes  raised  to  the  stars,  and  lips 
Close-set  with  purpose  of  prodigious  love. 

Then  strode  he  forth  into  the  gloom  and  cried, 

“ Channa,  awake  ! and  bring  out  Kantaka  ! ” 

“ What  would  my  Lord  ? ” the  charioteer  replied — 
Slow-rising  from  his  place  beside  the  gate — 

“To  ride  at  night  when  all  the  ways  are  dark  ? ” 

“ Speak  low,”  Siddartha  said,  “ and  bring  my  horse, 
For  now  the  hour  is  come  when  I should  quit 
This  golden  prison  where  my  heart  lives  caged 
To  find  the  truth  ; which  henceforth  I will  seek, 

For  all  men’s  sake,  until  the  truth  be  found.” 

“ Alas  ! dear  Prince,”  answered  the  charioteer, 

“ Spake  then  for  nought  those  wise  and  holy  men 
Who  cast  the  stars  and  bade  us  wait  the  time 
When  King  Suddhodana’s  great  son  should  rule 
Realms  upon  realms,  and  be  a Lord  of  lords  ? 

Wilt  thou  ride  hence  and  let  the  rich  world  slip 
Out  of  thy  grasp,  to  hold  a beggar’s  bowl  ? 


THE  LIGHT  OF  ASIA. 


76 

Wilt  thou  go  forth  into  the  friendless  waste 
That  hast  this  Paradise  of  pleasures  here  ? ” 

The  Prince  made  answer,  “ Unto  this  I came, 
And  not  for  thrones  : the  kingdom  that  I crave 
Is  more  than  many  realms — and  all  things  pass 
To  change  and  death.  Bring  me  forth. Kantaka  ! ” 

“Most  honored,”  spake  again  the  charioteer, 

“ Bethink  thee  of  my  Lord  thy  father’s  grief  ! 
Bethink  thee  of  their  woe  whose  bliss  thou  art — 
How  shalt  thou  help  them,  first  undoing  them  ? ” 

Siddartha  answered,  “ Friend,  that  love  is  false 
Which  clings  to  love  for  selfish  sweets  of  love  ; 

But  I,  who  love  these  more  than  joys  of  mine — 
Yea,  more  than  joy  of  theirs — depart  to  save 
Them  and  all  flesh,  if  utmost  love  avail. 

Go,  bring  me  Kantaka  ! ” 


Then  Channa  said, 

“ Master,  I go  ! ” and  forthwith,  mournfully, 

Unto  the  stall  he  passed,  and  from  the  rack 
Took  down  the  silver  bit  and  bridle-chains, 
Breast-cord  and  curb,  and  knitted  fast  the  straps, 
And  linked  the  hooks,  and  led  out  Kantaka  : 

Whom  tethering  to  the  ring,  he  combed  and  dressed, 
Stroking  the  snowy  coat  to  silken  gloss  ; 

Next  on  the  steed  he  laid  the  numdah14  square, 

Fitted  the  saddle-cloth  across,  and  set 

The  saddle  fair,  drew  tight  the  jeweled  girths. 


BOOK  THE  FOURTH. 


77 


Buckled  the  breech-bands  and  the  martingale, 

And  made 'fall  both  the  stirrups  of  worked  gold. 
Then  over  all  he  cast  a golden  net, 

With  tassels  of  seed-pearl  and  silken  strings, 

And  led  the  great  horse  to  the  palace  door, 

Where  stood  the  Prince  ° but  when  he  saw  his  Lord, 
Right  glad  he  waxed  and  joyously  he  neighed, 
Spreading  his  scarlet  nostrils  ; and  the  books 
Write,  “ Surely  all  had  heard  Kantaka’s  neigh, 

And  that  strong  trampling  of  his  iron  heels, 

Save  that  the  Devas  laid  their  unseen  wings 
Over  their  ears  and  kept  the  sleepers  deaf.” 

Fondly  Siddartha  drew  the  proud  head  down, 
Patted  the  shining  neck,  and  said,  “ Be  still, 

White  Kantaka  ! be  still,  and  bear  me  now 
The  farthest  journey  ever  rider  rode  ; 

For  this  night  take  I horse  to  find  the  truth, 

And  where  my  quest  will  end  yet  know  I not, 

Save  that  it  shall  not  end  until  I find. 

Therefore  to-night,  good  steed,  be  fierce  and  bold  ! 
Let  nothing  stay  thee,  though  a thousand  blades 
Deny  the  road  ! let  neither  wall  nor  moat 
Forbid  our  flight  ! Look  ! if  I touch  thy  flank 
And  cry,  ‘ On,  Kantaka  ! ’ let  whirlwinds  lag 
Behind  thy  course  ! Be  fire  and  air,  my  horse  ! 

To  stead  thy  Lord,  so  shalt  thou  share  with  him 
The  greatness  of  this  deed  which  helps  the  world  ; 
For  therefore  ride  I,  not  for  men  alone, 

But  for  all  things  which,  speechless,  share  our  pain 
And  have  no  hope,  nor  wit  to  ask  for  hope. 

Now,  therefore,  bear  thy  master  valorously f ** 


78 


THE  LIGHT  OF  ASIA. 


Then  to  the  saddle  lightly  leaping,  he 
Touched  the  arched  crest,  and  Kantaka  sprang  forth 
With  armed  hoofs  sparkling  on  the  stones  and  ring 
Of  champing  bit  ; but  none  did  hear  that  sound, 

For  that  the  Suddha  Devas,15  gathering  near, 

Plucked  the  red  mohra-flowers16  and  strewed  them  thick 
Under  his  tread,  while  hands  invisible 
Muffled  the  ringing  bit  and  bridle-chains. 

Moreover,  it  is  written  when  they  came 
Upon  the  pavement  near  the  inner  gates. 

The  Yakshas  of  the  air  laid  magic  cloths 
Under  the  stallion’s  feet,  so  that  he  went 
Softly  and  still. 

But  when  they  reached  the  gate” 

Of  tripled  brass — which  hardly  fivescore  men 
Served  to  unbar  and  open — lo  J the  doors 
Rolled  back  all  silently,  though  one  might  hear 
daytime  two  kos  off  the  thunderous  roar 
Of  those  grim  hinges  and  unwieldy  plates. 

^irso  the  middle  and  the  outer  gates 
Unfolded  each  their  monstrous  portals  thus 
In  silence  as  Siddartha  and  his  steed 
Drew  near  ; while  underneath  their  shadow  lay, 

Silent  as  dead  men,  all  those  chosen  guards — 

The  lance  and  sword  let  fall,  the  shields  unbraced, 
Captains  and  soldiers — for  there  came  a wind, 

Drowsier  than  blows  o’er  Malwa’s18  fields  of  sleep, 

Before  the  Prince’s  path,  which,  being  breathed, 

Lulled  every  sense  aswoon  : and  so  he  passed 
Free  from  the  palace. 


BOOK  THE  FOURTH. 


79 


When  the  morning  star 

Stood  half  a spear’s  length  from  the  eastern  rim, 

And  o’er  the  earth  the  breath  of  morning  sighed 
Rippling  Anoma’s  wave,19  the  border-stream, 

Then  drew  he  rein,  and  leaped  to  earth  and  kissed 
White  Kantaka  betwixt  the  ears,  and  spake 
Full  sweet  to  Channa:20  “This  which  thou  hast  done 
Shall  bring  thee  good  and  bring  all  creatures  good. 
Be  sure  I love  thee  always  for  thy  love. 

Lead  back  my  horse  and  take  my  crest-pearl  here, 
My  princely  robes,  which  henceforth  stead  me  not, 
My  jeweled  sword-belt  and  my  sword,  and  these 
The  long  locks  by  its  bright  edge  severed  thus 
From  off  my  brows.  Give  the  King  all,  and  say 
Siddartha  prays  forget  him  till  he  come 
Ten  times  a Prince,  with  royal  wisdom  won 
From  lonely  searchings  and  the  strife  for  light  ; 
Where,  if  I conquer,  lo  ! all  earth  is  mine — 

Mine  by  chief  service  ! — tell  him — mine  by  love  ! 
Since  there  is  hope  for  man  only  in  man, 

And  none  hath  sought  for  this  as  I will  seek, 

Who  cast  away  my  world  to  save  my  world.” 


IBook  the  jPifil). 


Round  RAj  Agriha1  five  fair  hills  arose, 

Guarding  King  Bimbsara’s  sylvan  town: 

BaibhAra,2  green  with  lemon-grass  and  palms; 

Bipulla,  at  whose  foot  thin  Sarsuti3 

Steals  with  warm  ripple;  shadowy  Tapovan,4 

Whose  steaming  pools  mirror  black  rocks,  which  ooze 

Sovereign  earth-butter5  from  their  rugged  roofs  ; 

South-east  the  vulture-peak  Sailagiri  ;6 

And  eastward  Ratnagiri,  hill  of  gems. 

A winding  track,  paven  with  foot-worn  slabs, 

Leads  thee  by  safflower  fields  and  bamboo  tufts 
Under  dark  mangoes  and  the  jujube-trees,7 
Past  milk-white  veins  of  rock  and  jasper  crags, 

Low  cliff  and  flats  of  jungle-flowers,  to  where 
The  shoulder  of  that  mountain,  sloping  west, 
O’erhangs  a cave  with  wild  figs  canopied. 

Lo  ! thou  who  comest  thither,  bare  thy  feet 
And  bow  thy  head  ! for  all  this  spacious  earth 
Hath  not  a spot  more  dear  and  hallowed.  Here 
Lord  Buddha  sate8  the  scorching  summers  through, 
The  driving  rains,  the  chilly  dawns  and  eves  ; 
Wearing  for  all  men’s  sakes  the  yellow  robe, 

80 


BOOK  THE  FIFTH 


Si 

Eating  in  beggar’s  guise  the  scanty  meal 
Chance-gathered  from  the  charitable  ; at  night 
Couched  on  the  grass,  homeless,  alone  ; while  yelped 
The  sleepless  jackals  round  his  cave,  or  coughs 
Of  famished  tiger  from  the  thicket  broke. 

By  day  and  night  here  dwelt  the  World-honored, 

Subduing  that  fair  body  born  for  bliss  1 

With  fast  and  frequent  watch  and  search  intense 

Of  silent  meditation,  so  prolonged 

That  ofttimes  while  he  mused — as  motionless 

As  the  fixed  rock  his  seat — the  squirrel  leaped 

U pon  his  knee,  the  timid  quail  led  forth 

Her  brood  between  his  feet,  and  blue  doves  pecked 

The  rice-grains  from  the  bowl  beside  his  hand. 

Thus  would  he  muse  from  noontide9 — when  the  land 
Shimmered  with  heat,  and  walls  and  temples  danced 
In  the  reeking  air — till  sunset,  noting  not 
The  blazing  globe  roll  down,  nor  evening  glide, 

Purple  and  swift,  across  the  softened  fields  ; 

Nor  the  still  coming  of  the  stars,  nor  throb 

Of  drum-skins  in  the  busy  town,  nor  screech 

Of  owl  and  night-jar  ; wholly  wrapt  from  self 

In  keen  unraveling  of  the  threads  of  thought 

And  steadfast  pacing  of  life’s  labyrinths.  i 

Thus  would  he  sit  till  midnight  hushed  the  world, 

Save  where  the  beasts  of  darkness  in  the  brake 
Crept  and  cried  out,  as  fear  and  hatred  cry, 

As  lust  and  avarice  and  anger  creep 
In  the  black  jungles  of  man’s  ignorance. 

Then  slept  he  for  what  space  the  fleet  moon  asks 


8a 


THE  LIGHT  OF  ASIA. 


To  swim  a tenth  part  of  her  cloudy  sea; 

But  rose  ere  the  False-dawn,10  and  stood  again 
Wistful  on  some  dark  platform  of  his  hill, 

Watching  the  sleeping  earth  with  ardent  eyes 
And  thoughts  embracing  all  its  living  things, 

While  o’er  the  waving  fields  that  murmur  move 
Which  is  the  kiss  of  Morn  waking  the  lands, 

And  in  the  east  that  miracle  of  Day 
Gathered  and  grew.  At  first  a dusk  so  dim 
Night  seems  still  unaware  of  whispered  dawn, 

But  soon — before  the  jungle-cock  crows  twice — 

A white  verge  clear,  a widening,  brightening  white, 
High  as  the  herald-star,  which  fades  in  floods 
Of  silver,  warming  into  pale  gold,  caught 
By  topmost  clouds,  and  flaming  on  their  rims 
To  fervent  golden  glow,  flushed  from  the  brink 
With  saffron,  scarlet,  crimson,  amethyst  ; 

Whereat  the  sky  burns  splendid  to  the  blue, 

And,  robed  in  raiment  of  glad  light,  the  King 
Of  Life  and  Glory  cometh  !n 

Then  our  Lord, 

After  the  manner  of  a Rishl,  hailed 

The  rising  orb,ls  and  went — ablutions  made — 

Down  by  the  winding  path  unto  the  town  ; 

And  in  the  fashion  of  a Rishi  passec. 

From  street  to  street,  with  begging-bowl  in  hand, 
Gathering  the  little  pittance  of  his  needs. 

Soon  was  it  filled,  for  all  the  townsmen  cried, 

“Take  of  our  store,  great  sir  ! ” and  “ Take  of  ours 
Marking  his  godlike  face  and  eyes  enwrapt ; 

And  mothers,  when  they  saw  our  Lord  go  by, 


BOOK  THE  FIFTH. 


83 


Would  bid  their  children  fall  to  kiss  his  feet, 

And  lift  his  robe’s  hem  to  their  brows,  or  run 
To  fill  his  jar,  and  fetch  him  milk  and  cakes. 

And  ofttimes  as  he  paced,  gentle  and  slow, 

Radiant  with  heavenly  pity,  lost  in  care 
For  those  he  knew  not,  save  as  fellow-lives, 

The  dark  surprised  eyes  of  some  Indian  maid 

Would  dwell  in  sudden  love  and  worship  deep 

On  that  majestic  form,  as  if  she  saw 

Her  dreams  of  tenderest  thought  made  true,  and  grace 

Fairer  than ‘mortal  fire  her  breast.  But  he 

Passed  onward  with  the  bowl  and  yellow  robe, 

By  mild  speech  paying  all  those  gifts  of  hearts, 
Wending  his  way  back  to  the  solitudes 
To  sit  upon  his  hill  with  holy  men, 

And  hear  and  ask  of  wisdom  and  its  roads. 

Midway  on  Ratnagiri’s  groves  of  calm, 

Beyond  the  city,  but  below  the  caves, 

Lodged  such  as  hold  the  body  foe  to  soul, 

And  flesh  a beast  which  men  must  chain  and  tame 
With  bitter  pains,  till  sense  of  pain  is  killed, 

And  tortured  nerves  vex  torturer  no  more — 

Yogis13  and  Brahmacharis,14  Bhikshus,15  all 
A gaunt  and  mournful  band,16  dwelling  apart. 

Some  day  and  night  had  stood  with  lifted  arms, 

Till — drained  of  blood  and  withered  by  disease — 
Their  slowly-wasting  joints  and  stiffened  limbs 
Jutted  from  sapless  shoulders  like  dead  forks 
From  forest  trunks.  Others  had  clinched  their  hands 
So  long  and  with  so  fierce  a fortitude. 


84 


THE  LIGHT  OF  ASIA. 


The  claw-like  nails  grew  through  the  festered  palm. 

Some  walked  on  sandals  spiked  ; some  with  sharp  flints 
Gashed  breast  and  brow  and  thigh,  scarred  these  with  fire, 
Threaded  their  flesh  with  jungle  thorns  and  spits, 
Besmeared  with  mud  and  ashes,  crouching  foul 
In  rags  of  dead  men  wrapped  about  their  loins. 

Certain  there  were  inhabited  the  spots 
Where  death-pyres  smouldered,  cowering  defiled 
With  corpses  for  their  company,  and  kites 
Screaming  around  them  o’er  the  funeral-spoils : 

Certain  who  cried  five  hundred  times  a day 
The  names  of  Shiva,  wound  with  darting  snakes 
About  their  sun-tanned  necks  and  hollow  flanks 
One  palsied  foot  drawn  up  against  the  ham. 

So  gathered  they,  a grievous  company  ; 

Crowns  blistered  by  the  blazing  heat,  eyes  bleared, 

Sinews  and  muscles  shriveled,  visages 
Haggard  and  wan  as  slain  men’s,  five  days  dead  ; 

Here  crouched  one  in  the  dust  who  noon  by  noon 
Meted  a thousand  grains  of  millet  out, 

Ate  it  with  famished  patience,  seed  by  seed, 

And  so  starved  on  ; there  one  who  bruised  his  pulse 
With  bitter  leaves  lest  palate  should  be  pleased  ; 

And  next,  a miserable  saint  self-maimed, 

Eyeless  and  tongueless,  sexless,  crippled,  deaf ; 

The  body  by  the  mind  being  thus  stripped 
For  glory  of  much  suffering,  and  the  bliss 
Which  they  shall  win — say  holy  books — whose  woe 
Shames  gods  that  send  us  woe,  and  makes  men  gods 
Stronger  to  suffer  than  Hell  is  to  harm. 


BOOK  THE  FIFTH. 


85 


Whom  sadly  eying  spake  our  Lord  to  one, 

Chief  of  the  woe-begones  : “ Much-suffering  sir ! 

These  many  moons  I dwell  upon  the  hill — 

Who  am  a seeker  of  the  Truth — and  see 
My  brothers  here,  and  thee,  so  piteously 
Self-anguished  ; wherefore  add  ye  ills  to  life 
Which  is  so  evil  ? ” 

Answer  made  the  sage  : 

“ ’ Tis  written  if  a man  shall  mortify 
His  flesh,  till  pain  be  grown  the  life  he  lives 
And  death  voluptuous  rest,  such  woes  shall  purge 
Sin’s  dross  away,  and  the  soul,  purified, 

Soar  from  the  furnace  of  its  sorrow,  winged 

For  glorious  spheres  and  splendor  past  all  thought.” 

“ Yon  cloud  which  floats  in  heaven,”  the  Prince  replied, 
“ Wreathed  like  gold  cloth  around  your  Indra’s  throne, 
Rose  thither  from  the  tempest-driven  sea  ; 

But  it  must  fall  again  in  tearful  drops, 

Trickling  through  rough  and  painful  water-ways 
By  cleft  and  nullah  and  the  muddy  flood, 

To  Gunga  and  the  sea,  wherefrom  it  sprang. 

Know’st  thou,  my  brother,  if  it  be  not  thus, 

After  their  many  pains,  with  saints  in  bliss  ? 

Since  that  which  rises  falls,  and  that  which  buys 
Is  spent  ; and  if  ye  buy  heav’n  with  your  blood 
In  hell’s  hard  market,  when  the  bargain’s  through 
The  toil  begins  again  ! ” 

“ It  may  begin,” 

The  hermit  moaned.  “ Alas  ! we  know  not  this, 


86 


THE  LIGHT  OF  ASIA. 


Nor  surely  anything  ; yet  after  night 
Day  comes,  and  after  turmoil  peace,  and  we 
Hate  this  accursed  flesh  which  clogs  the  soul 
That  fain  would  rise  ; so,  for  the  sake  of  soul, 
We  stake  brief  agonies  in  game  with  Gods 
To  gain  the  larger  joys.” 


“ Yet  if  they  last 

A myriad  years,”  he  said,  “ they  fade  at  length, 

Those  joys  ; or  if  not,  is  there  then  some  life 
Below,  above,  beyond,  so  unlike  life 
It  will  not  change  ? Speak  ! do  your  Gods  endure 
Forever,  brothers  ?” 

“ Nay,”  the  Yogis  said, 

“ Only  great  Brahm  endures  : the  Gods  but  live.”  n 

Then  spake  Lord  Buddha  : “ Will  ye,  being  wise, 

As  ye  seem  holy  and  strong-hearted  ones, 

Throw  these  sore  dice,  which  are  your  groans  and  moans 
For  gains  which  may  be  dreams,  and  must  have  end  ? 
Will  ye,  for  love  of  soul,  so  loathe  your  flesh, 

So  scourge  and  maim  it,  that  it  shall  not  serve 
To  bear  the  spirit  on,  searching  for  home, 

But  founder  on  the  track  before  nightfall, 

Like  willing  steed  o’er-spurred  ? Will  ye,  sad  sirs, 
Dismantle  and  dismember  this  fair  house, 

Where  we  have  come  to  dwell  by  painful  pasts  ; 

Whose  windows  give  us  light — the  little  light — 

Whereby  we  gaze  abroad  to  know  if  dawn 
Will  break,  and  whither  winds  the  better  road  ? " 


BOOK  THE  FIFTH. 


87 


Then  cried  they,  “We  have  chosen  this  for  road 
And  tread  it,  Rajaputra,18  till  the  close — 

Though  all  its  stones  were  fire — in  trust  of  death. 

Speak,  if  thou  know’st  a way  more  excellent  ; 

If  not,  peace  go  with  thee  ! ” 

Onward  he  passed, 

Exceeding  sorrowful,  seeing  how  men 
Fear  so  to  die  they  are  afraid  to  fear, 

Lust  so  to  live  they  dare  not  love  their  life, 

But  plague  it  with  fierce  penances,  belike 
To  please  the  Gods  who  grudge  pleasure  to  man ; 

Belike  to  balk  hell  by  self-kindled  hells  ; 

Belike  in  holy  madness,  hoping  soul 

May  break  the  better  through  their  wasted  flesh. 

“ Oh,  florets  of  the  field  ! ” Siddartha  said, 

“ Who  turn  your  tender  faces  to  the  sun — 

Glad  of  the  light,  and  grateful  with  sweet  breath 
Of  fragrance  and  these  robes  of  reverence  donned 
Silver  and  gold  and  purple — none  of  ye 
Miss  perfect  living,  none  of  ye  despoil 
Your  happy  beauty.  Oh,  ye  palms  ! which  rise 
Eager  to  pierce  the  sky  and  drink  the  wind 
Blown  from  Malaya19  and  the  cool  blue  seas, 

What  secret  know  ye  that  ye  grow  content, 

From  time  of  tender  shoot  to  time  of  fruit, 

Murmuring  such  sun-songs  from  your  feathered  crowns  ; 
Ye,  too,  who  dwell  so  merry  in  the  trees — 
Quick-darting  parrots,  bee-birds,  bulbuls,  doves — 

None  of  ye  hate  your  life,  none  of  ye  deem 
To  strain  to  better  by  foregoing  needs  ! 

\ 


88 


THE  LIGHT  OF  ASIA. 


But  man,  who  slays  ye — being  lord — is  wise, 

And  wisdom,  nursed  on  blood,  cometh  thus  forth 
In  self-tormentings  ! ” 

While  the  Master  spake 
Blew  down  the  mount  the.  dust  of  pattering  feet, 

White  goats  and  black  sheep  winding  slow  their  way, 
With  many  a lingering  nibble  at  the  tufts, 

And  wanderings  from  the  path,  where  water  gleamed 
Or  wild  figs  hung.  But  always  as  they  strayed 
The  herdsman  cried,  or  slung  his  sling,  and  kept 
The  silly  crowd  still  moving  to  the  plain. 

A ewe  with  couplets  in  the  flock  there  was, 

Some  hurt  had  lamed  one  lamb,  which  toiled  behind 
Bleeding,  while  in  the  front  its  fellow  skipped, 

And  the  vexed  dam  hither  and  thither  ran, 

Fearful  to  lose  this  little  one  or  that  ; 

Which  when  our  Lord  did  mark,  full  tenderly 
He  took  the  limping  lamb  upon  his  neck, 

Saying,  “ Poor  woolly  mother,  be  at  peace  ! 

Whither  thou  goest  I will  bear  thy  care  ; 

’Twere  all  as  good  to  ease  one  beast  of  grief 
As  sit  and  watch  the  sorrows  of  the  world 
In  yonder  caverns  with  the  priests  who  pray.” 

“ But,”  spake  he  to  the  herdsmen,  “ wherefore,  friends 
Drive  ye  the  flocks  adown  under  high  noon, 

Since  ’tis  at  evening  that  men  fold  their  sheep  ? ” 

And  answer  gave  the  peasants  : “ We  are  sent 
To  fetch  a sacrifice  of  goats  five-score, 

And  five-score  sheep,  the  which  our  Lord  the  King 
Slayeth  this  night  in  worship  of  his  gods.” 


BOOK  THE  FIFTH. 


89 

Then  said  the  Master  : “ I will  also  go  ! ” 

So  paced  he  patiently,  bearing  the  lamb 
Beside  the  herdsmen  in  the  dust  and  sun, 

The  wistful  ewe  low  bleating  at  his  feet. 

Whom,  when  they  came  unto  the  river-side, 

A woman — dove-eyed,  young,  with  tearful  face 
And  lifted  hands — saluted,  bending  low  : 

“Lord  ! thou  art  he,”  she  said,  “who  yesterday 
Had  pity  on  me  in  the  fig-grove  here, 

Where  I live  lone  and  reared  my  child  ; but  he 
Straying  amid  the  blossoms  found  a snake, 

Which  twined  about  his  wrist,  whilst  he  did  laugh 
And  tease  the  quick  forked  tongue  and  opened  mouth 
Of  that  cold  playmate.  But,  alas  ! ere  long 
He  turned  so  pale  and  still,  I could  not  think 
Why  he  should  cease  to  play,  and  let  my  breast 
Fall  from  his  lips.  And  one  said,  ‘ He  is  sick 
Of  poison  ; ’ and  another,  ‘ He  will  die.’ 

But  I,  who  could  not  iose  my  precious  boy, 

Prayed  of  them  physic,  which  might  bring  the  light 
Back  to  his  eyes  ; it  was  so  very  small 
That  kiss-mark  of  the  serpent,  and  I think 
It  could  not  hate  him,  gracious  as  he  was, 

Nor  hurt  him  in  his  sport.  And  some  one  said, 

‘ There  is  a holy  man  upon  the  hill — 

Lo  ! now  he  passeth  in  the  yellow  robe — 

Ask  of  the  Rishi  if  there  be  a cure 

For  that  which  ails  thy  son.’  Whereon  I came 

Trembling  to  thee,  whose  brow  is  like  a god’s, 

And  wept  and  drew  the  face-cloth  from  my  babe, 


9o 


THE  LIGHT  OF  ASIA. 


Praying  thee  tell  what  simples  might  be  good. 

And  thou,  great  sir  ! didst  spurn  me  not,  but  gaze 
With  gentle  eyes  and  touch  with  patient  hand  ; 

Then  draw  the  face-cloth  back,  saying  to  me, 

‘ Yea  ! little  sister,  there  is  that  might  heal 
Thee  first,  and  him,  if  thou  couldst  fetch  the  thing  ; 
For  they  who  seek  physicians  bring  to  them 
What  is  ordained.  Therefore,  I pray  thee,  find 
Black  mustard-seed,  a tola  ;20  only  mark 
Thou  take  it  not  from  any  hand  or  house 
Where  father,  mother,  child,  or  slave  hath  died  ; 

It  shall  be  well  if  thou  canst  find  such  seed.’ 

Thus  didst  thou  speak,  my  Lord  ! ” 

The  Master  smiled 

Exceeding  tenderly.  “Yea!  I spake  thus, 

Dear  Kisagotami  ! But  didst  thou  find 
The  seed  ? ” 

“ I went,  Lord,  clasping  to  my  breast 
The  babe,  grown  colder,  asking  at  each  hut — 

Here  in  the  jungle  and  towards  the  town — 

‘ I pray  you,  give  me  mustard,  of  your  grace, 

A tola — black  ; ’ and  each  who  had  it  gave, 

For  all  the  poor  are  piteous  to  the  poor  ; 

But  when  I asked,  * In  my  friend’s  household  here 
Hath  any  peradventure  ever  died — 

Husband,  or  wife,  or  child,  or  slave  ? ’ they  said  : 

‘ O Sister  ! what  is  this  you  ask  ? the  dead 
Are  very  many,  and  the  living  few  ! ’ 

So  with  sad  thanks  I gave  the  mustard  back, 

And  prayed  of  others  ; but  the  others  said, 

‘ Here  is  the  seed,  but  we  have  lost  our  slave  ! ' 


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91 


‘ Here  is  the  seed,  but  our  good  man  is  dead  ! ’ 

‘ Here  is  some  seed,  but  he  that  sowed  it  died 
Between  the  rain-time  and  the  harvesting  ! ’ 

Ah,  sir  ! I could  not  find  a single  house 
Where  there  was  mustard-seed  and  none  had  died  ! 
Therefore  I left  my  child — who  would  not  suck 
Nor  smile — beneath  the  wild-vines  by  the  stream, 

To  seek  thy  face  and  kiss  thy  feet,  and  pray 
Where  I might  find  this  seed  and  find  no  death, 

If  now,  indeed,  my  baby  be  not  dead, 

As  I do  fear,  and  as  they  said  to  me.” 

“ My  sister  ! thou  hast  found,”  the  Master  said, 

“ Searching  for  what  none  finds — that  bitter  balm 

I had  to  give  thee.  He  thou  lovedst  slept 

Dead  on  thy  bosom  yesterday  : to-day 

Thou  know’st  the  whole  wide  world  weeps  with  thy  woe  : 

The  grief  which  all  hearts  share  grows  less  for  one. 

Lo  ! I would  pour  my  blood  if  it  could  stay 
Thy  tears  and  win  the  secret  of  that  curse 
Which  makes  sweet  love  our  anguish,  and  which  drives 
O’er  flowers  and  pastures  to  the  sacrifice — 

As  these  dumb  beasts  are  driven — men  their  lords. 

I seek  that  secret  : bury  thou  thy  child  ! ” 

So  entered  they  the  city  side  by  side, 

The  herdsman  and  the  Prince,  what  time  the  sun 
Gilded  slow  Sona’s  distant  stream,21  and  threw 
Long  shadows  down  the  street  and  through  the  gate 
Where  the  King’s  men  kept  watch.  But  when  these  saw 
Our  Lord  bearing  the  lamb,  the  guards  stood  back, 


92 


THE  LIGHT  OF  ASIA. 


The  market-people  drew  their  wains  aside, 

In  the  bazar  buyers  and  sellers  stayed 

The  war  of  tongues  to  gaze  on  that  mild  face ; 

The  smith,  with  lifted  hammer  in  his  hand, 

Forgot  to  strike  ; the  weaver  left  his  web, 

The  scribe  his  scroll,  the  money-changer  lost 
His  count  of  cowries  ;22  from  the  unwatched  rice 
Shiva’s  white  bull  fed  free  ;23  the  wasted  milk 
Ran  o’er  the  lota.24  while  the  milkers  watched 
The  passage  of  our  Lord  moving  so  meek, 

With  yet  so  beautiful  a majesty. 

But  most  the  women  gathering  in  the  doors 
Asked,  “ Who  is  this  that  brings  the  sacrifice 
So  graceful  and  peace-giving  as  he  goes  ? 

What  is  his  caste  ? whence  hath  he  eyes  so  sweet  ? 

Can  he  be  Sakra 25  or  the  Devaraj  ? ” 26 
And  others  said,  “ It  is  the  holy  man 
Who  dwelleth  with  the  Rishfs  on  the  hill.” 

But  the  Lord  paced,  in  meditation  lost, 

Thinking,  “ Alas  ! for  all  my  sheep  which  have 
No  shepherd  ; wandering  in  the  night  with  none 
To  guide  them  ; bleating  blindly  towards  the  knife 
Of  Death,  as  these  dumb  beasts  which  are  their  kin.” 

Then  some  one  told  the  King,  “ There  cometh  here 
A holy  hermit,  bringing  down  the  flock 
Which  thou  didst  bid  to  crown  the  sacrifice.” 

The  King  stood  in  his  hall  of  offering, 

On  either  hand  the  white-robed  Brahmins  ranged 
Muttered  their  mantras,27  feeding  still  the  fire 


BOOK  THE  FIFTH. 


93 


Which  roared  upon  the  midmost  altar.  There 
From  scented  woods  flickered  bright  tongues  of  flame, 
Hissing  and  curling  as  they  licked  the  gifts 
Of  ghee28  and  spices  and  the  Soma  juice,29 
The  joy  of  Indra.  Round  about  the  pile 
A slow,  thick,  scarlet  streamlet  smoked  and  ran, 

Sucked  by  the  sand,  but  ever  rolling  down, 

The  blood  of  bleating  victims.  One  such  lay, 

A spotted  goat,  long-horned,  its  head  bound  back 

With  munja  grass  ; 30  at  its  stretched  throat  the  knife 

Pressed  by  a priest,  who  murmured,  “ This,  dread  gods, 

Of  many  yajnas 31  cometh  as  the  crown 

From  Bimbsara  : 32  take  ye  joy  to  see 

The  spirted  blood,  and  pleasure  in  the  scent 

Of  rich  flesh  roasting  ’mid  the  fragrant  flames  ; 

Let  the  King’s  sins  be  laid  upon  this  goat, 

And  let  the  fire  consume  them  burning  it, 

For  now  I strike.” 

But  Buddha  softly  said,33 

“ Let  him  not  strike,  great  King  ! ” and  therewith  loosed 
The  victim’s  bonds,  none  staying  him,  so  great 
His  presence  was.  Then,  craving  leave,  he  spake 
Of  life,  which  all  can  take  but  none  can  give, 

Life,  which  all  creatures  love  and  strive  to  keep, 
Wonderful,  dear  and  pleasant  unto  each, 

Even  to  the  meanest  ; yea,  a boon  to  all 
Where  pity  is,  for  pity  makes  the  world 
Soft  to  the  weak  and  noble  for  the  strong. 

Unto  the  dumb  lips  of  his  flock  he  lent 

Sad  pleading  words,  showing  how  man,  who  prays 

For  mercy  to  the  gods,  is  merciless. 


94 


THE  LIGHT  OF  ASIA. 


Being  as  god  to  those  ; albeit  all  life 
Is  linked  and  kin,  and  what  we  slay  have  given 
Meek  tribute  of  the  milk  and  wool,  and  set 
Fast  trust  upon  the  hands  which  murder  them. 

Also  he  spake  of  what  the  holy  books 

Do  surely  teach,  how  that  at  death  some  sink 

To  bird  and  beast,  and  these  rise  up  to  man 

In  wanderings  of  the  spark  which  grows  purged  flame. 

So  were  the  sacrifice  new  sin,  if  so 

The  fated  passage  of  a soul  be  stayed. 

Nor,  spake  he,  shall  one  wash  his  spirit  clean 

By  blood  ; nor  gladden  gods,  being  good,  with  blood  ; 

Nor  bribe  them,  being  evil  ; nay,  nor  lay 

Upon  the  brow  of  innocent  bound  beasts 

One  hair’s  weight  of  that  answer  all  must  give 

For  all  things  done  amiss  or  wrongfully, 

Alone,  each  for  himself,  reckoning  with  that 
The  fixed  arithmic  of  the  universe, 

Which  meteth  good  for  good  and  ill  for  ill, 

Measure  for  measure,  unto  deeds,  words,  thoughts  ; 
Watchful,  aware,  implacable,  unmoved  ; 

Making  all  futures  fruits  of  all  the  pasts. 

Thus  spake  he,  breathing  words  so  piteous 
With  such  high  lordliness  of  ruth  and  right, 

The  priests  drew  back  their  garments  o'er  the  hands 
Crimsoned  with  slaughter,  and  the  King  came  near, 
Standing  with  clasped  palms  reverencing  Buddh  ; 
While  still  our  Lord  went  on,  teaching  how  fair 
This  earth  were  if  all  living  things  be  linked 
In  friendliness  and  common  use  of  foods, 

Bloodless  and  pure  ; the  golden  grain,  bright  fruits, 


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95 


Sweet  herbs  which  grow  for  all,  the  waters  wan, 
Sufficient  drinks  and  meats.  Which  when  these  heard, 
The  might  of  gentleness  so  conquered  them, 

The  priests  themselves  scattered  their  altar  flames 
And  flung  away  the  steel  of  sacrifice  ; 

And  through  the  land  next  day  passed  a decree 
Proclaimed  by  criers,  and  in  this  wise  graved 
On  rock  and  column  : “ Thus  the  King’s  will  is  : — 
There  hath  been  slaughter  for  the  sacrifice 
And  slaying  for  the  meat,  but  henceforth  none 
Shall  spill  the  blood  of  life  nor  taste  of  flesh, 

Seeing  that  knowledge  grows,  and  life  is  one, 

And  mercy  cometh  to  the  merciful.” 

So  ran  the  edict,  and  from  those  days  forth 
Sweet  peace  hath  spread  between  all  living  kind, 

Man  and  the  beasts  which  serve  him,  and  the  birds, 

On  all  those  banks  of  Gunga  where  our  Lord 
Taught  with  his  saintly  pity  and  soft  speech. 

For  aye  so  piteous  was  the  Master’s  heart 
To  all  that  breathe  this  breath  of  fleeting  life, 

Yoked  in  one  fellowship  of  joys  and  pains, 

That  it  is  written  in  the  holy  books 
How,  in  an  ancient  age — when  Buddha  wore 
A Br&hmin’s  form,  dwelling  upon  the  rock 
Named  Munda,  by  the  village  of  Ddlidd — 

Drought  withered  all  the  land  : the  young  rice  died 
Ere  it  could  hide  a quail  ; in  forest  glades 
A fierce  sun  sucked  the  pools  ; grasses  and  herbs 
Sickened,  and  all  the  woodland  creatures  fled 
Scattering  for  sustenance.  At  such  a time, 


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THE  LIGHT  OF  ASIA. 


Between  the  hot  walls  of  a nullah,  stretched 
On  naked  stones,  our  Lord  spied,  as  he  passed, 

A starving  tigress.  Hunger  in  her  orbs 

Glared  with  green  flame  ; her  dry  tongue  lolled  a span 

Beyond  the  gasping  jaws  and  shriveled  jowl  ; 

Her  painted  hide  hung  wrinkled  on  her  ribs, 

As  when  between  the  rafters  sinks  a thatch 
Rotten  with  rains  ; and  at  the  poor  lean  dugs 
Two  cubs,  whining  with  famine,  tugged  and  sucked, 
Mumbling  those  milkless  teats  which  rendered  nought. 
While  she,  their  gaunt  dam,  licked  full  motherly 
The  clamorous  twins,  yielding  her  flank  to  them 
With  moaning  throat,  and  love  stronger  than  want, 
Softening  the  first  of  that  wild  cry  wherewith 
She  laid  her  famished  muzzle  to  the  sand 
And  roared  a savage  thunder-peal  of  woe. 

Seeing  which  bitter  strait,  and  heeding  nought 
Save  the  immense  compassion  of  a Buddh, 

Our  Lord  bethought,  “ There  is  no  other  way 
To  help  this  murderess  of  the  woods  but  one. 

By  sunset  these  will  die,  having  no  meat  : 

There  is  no  living  heart  will  pity  her, 

Bloody  with  ravin,  lean  for  lack  of  blood. 

Lo  ! if  I feed  her,  who  shall  lose  but  I, 

And  how  can  love  lose  doing  of  its  kind 
Even  to  the  uttermost  ? ” So  saying,  Buddh 
Silently  laid  aside  sandals  and  staff, 

His  sacred  thread,34  turban,  and  cloth,  and  came 
Forth  from  behind  the  milk-bush  on  the  sand, 

Saying,  “ Ho  ! mother,  here  is  meat  for  thee  ! ” 
Whereat  the  perishing  beast  yelped  hoarse  and  shrill, 


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97 


Sprang  from  her  cubs,  and,  hurling  to  the  earth 
That  willing  victim,  had  her  feast  of  him 
With  all  the  crooked  daggers  of  her  claws 
Rending  his  flesh,  and  all  her  yellow  fangs 
Bathed  in  his  blood  : the  great  cat’s  burning  breath 
Mixed  with  the  last  sigh  of  such  fearless  love. 

Thus  large  the  Master’s  heart  was  long  ago, 

Not  only  now,  when  with  his  gracious  ruth 
He  bade  cease  cruel  worship  of  the  Gcds. 

And  much  King  Bimbsara  prayed  our  Lord — 
Learning  his  royal  birth  and  holy  search — 

To  tarry  in  that  city,  saying  oft, 

“Thy  princely  state  may  not  abide  such  fasts  ; 

Thy  hands  were  made  for  scepters,  not  for  alms. 
Sojourn  with  me,  who  have  no  son  to  rule, 

And  teach  my  kingdom  wisdom,  till  I die, 

Lodged  in  my  palace  with  a beauteous  bride.” 

But  ever  spake  Siddartha,  of  set  mind, 

“ These  things  I had,  most  noble  King,  and  left, 
Seeking  the  Truth  ; which  still  I seek,  and  shall ; 
Not  to  be  stayed  though  Sakra’s35  palace  ope’d 
Its  doors  of  pearl  and  Devis36  wooed  me  in. 

I go  to  build  the  Kingdom  of  the  Law, 

Journeying  to  Gaya  and  the  forest  shades, 

Where,  as  I think,  the  light  will  come  to  me  ; 

For  nowise  here  among  the  Rishis  comes 
That  light,  nor  from  the  Shasters,37  nor  from  fasts 
Borne  till  the  body  faints,  starved  by  the  soul. 

Yet  there  is  light  to  reach  and  truth  to  win  ; 


4 


98 


THE  LIGHT  OF  ASIA. 


And  surely,  O true  Friend,  if  I attain 
I will  return  and  quit  thy  love.” 

Thereat 

Thrice  round  the  Prince  King  Bimbsara  paced, 
Reverently  bending  to  the  Master’s  feet, 

And  bade  him  speed.  So  passed  our  Lord  away 
Towards  Uravilva,38  not  yet  comforted, 

And  wan  of  face,  and  weak  with  six  years’  quest. 
But  they  upon  the  hill  and  in  the  grove — 

Alara,  Udra,  and  the  ascetics  five — 

Had  stayed  him,  saying  all  was  written  clear 
In  holy  Shasters,  and  that  none  might  win 
Higher  than  Sruti 39  and  than  Smriti 40 — nay, 

Not  the  chief  saints  ! — for  how  should  mortal  man 
Be  wiser  than  the  Jnana-Kand,41  which  tells 
How  Brahm  is  bodiless  and  actionless, 

Passionless,  calm,  unqualified,  unchanged, 

Pure  life,  pure  thought,  pure  joy  ? Or  how  should 
Be  better  than  the  Karmma-Kand,42  which  shows 
How  he  may  strip  passion  and  action  off, 

Break  from  the  bond  of  self,  and  so,  unsphered, 

Be  God,  and  melt  into  the  vast  divine, 

Flying  from  false  to  true,  from  wars  of  sense 
To  peace  eternal,  where  the  silence  lives  ? 


But  the  Prince  heard  them,  not  yet  comforted. 


Uook  tl)e  Sixtl). 


Thou  who  wouldst  see  where  dawned  the  light  at  last, 
North-westwards  from  the  “Thousand  Gardens”1  go 
By  Gunga’s  valley  till  thy  steps  be  set 
On  the  green  hills  where  those  twin  streamlets  spring 
Nilajan  and  Mohana  ; follow  them, 

Winding  beneath  broad-leaved  mahtia-trees,2 
’Mid  thickets  of  the  sansar3  and  the  bir,4 
Till  on  the  plain  the  shining  sisters  meet 
In  Phalgu’s  bed,  flowing  by  rocky  banks 
To  Gaya  and  the  red  Barabar  hills.5 
Hard  by  that  river  spreads  a thorny  waste, 

Uruwela  named  in  ancient  days, 

With  sandhills  broken  ; on  its  verge  a wood 
Waves  sea-green  plumes  and  tassels  ’thwart  the  sky, 
With  undergrowth  wherethrough  a still  flood  steals, 
Dappled  with  lotus-blossoms,  blue  and  white, 

And  peopled  with  quick  fish  and  tortoises. 

Near  it  the  village  of  Senani6  reared 
Its  roofs  of  grass,  nestled  amid  the  palms, 

Peaceful  with  simple  folk  and  pastoral  toils. 

There  in  the  sylvan  solitudes  once  more 
Lord  Buddha  lived,  musing  the  woes  of  men, 

99 


IOO 


THE  LIGHT  OF  ASIA. 


The  ways  of  fate,  the  doctrines  of  the  books, 

The  lessons  of  the  creatures  of  the  brake, 

The  secrets  of  the  silence  whence  all  come, 

The  secrets  of  the  gloom  whereto  all  go, 

The  life  which  lies  between,  like  that  arch  flung 
From  cloud  to  cloud  across  the  sky,  which  hath 
Mists  for  its  masonry  and  vapory  piers, 

Melting  to  void  again  which  was  so  fair 
With  sapphire  hues,  garnet,  and  chrysoprase. 

Moon  after  moon  our  Lord  sate  in  the  wood, 

So  meditating  these  that  he  forgot 
Ofttimes  the  hour  of  food,  rising  from  thoughts 
Prolonged  beyond  the  sunrise  and  the  noon 
To  see  his  bowl  unfilled,  and  eat  perforce 
Of  wild  fruit  fallen  from  the  boughs  o’erhead, 
Shaken  to  earth  by  chattering  ape  or  plucked 
By  purple  paroquet.  Therefore  his  grace 
Faded  ; his  body,  worn  by  stress  of  soul, 

Lost  day  by  day  the  marks,  thirty  and  two,’ 

Which  testify  the  Buddha.  Scarce  that  leaf, 
Fluttering  so  dry  and  withered  to  his  feet 
From  off  the  sal-branch,8  bore  less  likeliness 
Of  spring’s  soft  greenery  than  he  of  him 
Who  was  the  princely  flower  of  all  his  land. 

And  once  at  such  a time  the  o’erwrought  Prince 
Fell  to  the  earth  in  deadly  swoon,  all  spent, 

Even  as  one  slain,  who  hath  no  longer  breath 
Nor  any  stir  of  blood  ; so  wan  he  was, 

So  motionless.  But  there  came  by  that  way 
A shepherd-boy,  who  saw  Siddartha  lie 


BOOK  THE  SIXTH. 


IOI 


With  lids  fast-closed,  and  lines  of  nameless  pain 
Fixed  on  his  lips — the  fiery  noonday  sun 
Beating  upon  his  head — who,  plucking  boughs 
From  wild  rose-apple  trees,  knitted  them  thick 
Into  a bower  to  shade  the  sacred  face. 

Also  he  poured  upon  the  Master’s  lips 

Drops  of  warm  milk,  pressed  from  his  she-goat’s  bag, 

Lest,  being  of  low  caste,  he  do  wrong  to  one 

So  high  and  holy  seeming.  But  the  books 

Tell  how  the  jambu-branches,9  planted  thus, 

Shot  with  quick  life  in  wealth  of  leaf  and  flower 
And  glowing  fruitage  interlaced  and  close, 

So  that  the  bower  grew  like  a tent  of  silk 
Pitched  for  a king  at  hunting,  decked  with  studs 
Of  silver-work  and  bosses  of  red  gold 
And  the  boy  worshiped,  deeming  him  some  God  ; 

But  our  Lord  gaining  breath,  arose  and  asked 
Milk  in  the  shepherd’s  lota.10  “ Ah,  my  Lord, 

I cannot  give  thee,”  quoth  the  lad  ; “ thou  seest 
I am  a Sudra,  and  my  touch  defiles  ! ” 11 
Then  the  World-honored  spake  : “ Pity  and  need 
Make  all  flesh  kin.  There  is  no  caste  in  blood, 
Which  runneth  of  one  hue,  nor  caste  in  tears, 

Which  trickle  salt  with  all ; neither  comes  man 
To  birth  with  tilka-mark12  stamped  on  the  brow, 

Nor  sacred  thread  on  neck.  Who  doth  right  deeds 
Is  twice-born,  and  who  doeth  ill  deeds  vile. 

Give  me  to  drink,  my  brother  ; when  I come 
Unto  my  quest  it  shall  be  good  for  thee.” 

Thereat  the  peasant’s  heart  was  glad,  and  gave. 


102 


THE  LIGHT  OF  ASIA. 


And  on  another  day  there  passed  that  road 
A band  of  tinseled  girls,  the  nautch-dancers 
Of  Indrd’s  temple13  in  the  town,  with  those 
Who  made  their  music — one  that  beat  a drum 
Set  round  with  peacock-feathers,  one  that  blew 
The  piping  bcLnsuli,14  and  one  that  twitched 
A three-string  sitar.15  Lightly  tripped  they  down 
From  ledge  to  ledge  and  through  the  chequered  paths 
To  some  gay  festival,  the  silver  bells 
Chiming  soft  peals  about  the  small  brown  feet, 

Armlets  and  wrist-rings  tattling  answer  shrill ; 

While  he  that  bore  the  sitar  thrummed  and  twanged 
His  threads  of  brass,  and  she  beside  him  sang — 

“ Fair  goes  the  dancing  when  the  sitar' s tuned  j 
Tune  us  the  sitdr  neither  low  nor  high , 

And  we  will  dance  away  the  hearts  of  men. 

The  string  o' erstretched  breaks , and  the  music  flies  j 
The  string  o'er  slack  is  dumb , and  music  dies  j 
Tune  us  the  sitdr  neither  low  nor  high." 

So  sang  the  nautch-girl  to  the  pipe  and  wires, 
Fluttering  like  some  vain,  painted  butterfly 
From  glade  to  glade  along  the  forest  path, 

Nor  dreamed  her  light  words  echoed  on  the  ear 
Of  him,  that  holy  man,  who  sate  so  rapt 
Under  the  fig-tree  by  the  path.  But  Buddh 
Lifted  his  great  brow  as  the  wantons  passed, 

And  spake  : “ The  foolish  ofttimes  teach  the  wise  ; 

I strain  too  much  this  string  of  life,  belike, 


BOOK  THE  SIXTH. 


°3 


Meaning  to  make  such  music  as  shall  save. 

Mine  eyes  are  dim  now  that  they  see  the  truth, 

My  strength  is  waned  now  that  my  need  is  most  ; 
Would  that  I had  such  help  as  man  must  have, 

For  I shall  die,  whose  life  was  all  men’s  hope.” 

Now,  by  that  river  dwelt  a landholder 
Pious  and  rich,  master  of  many  herds, 

A goodly  chief,  the  friend  of  all  the  poor ; 

And  from  his  house  the  village  drew  its  name — 

“ Senani.”i6  Pleasant  and  in  peace  he  lived, 

Having  for  wife  Sujata,17  loveliest 

Of  all  the  dark-eyed  daughters  of  the  plain  ; 

Gentle  and  true,  simple  and  kind  was  she, 

Noble  of  mien,  with  gracious  speech  to  all 
And  gladsome  looks — a pearl  of  womanhood — 
Passing  calm  years  of  household  happiness 
Beside  her  lord  in  that  still  Indian  home, 

Save  that  no  male  child  blessed  their  wedded  love. 
Wherefore  with  many  prayers  she  had  besought18 
Lakshmi  ;19  and  many  nights  at  full-moon  gone 
Round  the  great  Lingam,20  nine  times  nine,  with  gifts 
Of  rice  and  jasmine  wreaths  and  sandal  oil, 

Praying  a boy  ; also  Sujdta  vowed — 

If  this  should  be — an  offering  of  food 
Unto  the  Wood-God,  plenteous,  delicate, 

Set  in  a bowl  of  gold  under  his  tree, 

Such  as  the  lips  of  Devs21  may  taste  and  take. 

And  this  had  been  : for  there  was  born  to  her 
A beauteous  boy,  now  three  months  old,  who  lay 
Between  Sujata’s  breasts,  while  she  did  pace 


104 


THE  LIGHT  OF  ASIA. 


With  grateful  footsteps  to  the  Wood-God’s  shrine, 
One  arm  clasping  her  crimson  sari22  close 
To  wrap  the  babe,  that  jewel  of  her  joys, 

The  other  lifted  high  in  comely  curve 
To  steady  on  her  head  the  bowl  and  dish 
Which  held  the  dainty  victuals  for  the  God. 

But  Radhd,  sent  before  to  sweep  the  ground 
And  tie  the  scarlet  threads  around  the  tree,23 
Came  eager,  crying,  “Ah,  dear  Mistress  ! look  ! 
There  is  the  Wood-God  sitting  in  his  place, 
Revealed,  with  folded  hands  upon  his  knees. 

See  how  the  light  shines  round  about  his  brow  ! 
How  mild  and  great  he  seems,  with  heavenly  eyes 
Good  fortune  is  it  thus  to  meet  the  gods.” 

So — thinking  him  divine, — Sujdta  drew 
Tremblingly  nigh,  and  kissed  the  earth  and  said, 
With  sweet  face  bent,  “Would  that  the  Holy  One 
Inhabiting  this  grove,  Giver  of  good 
Merciful  unto  me  his  handmaiden 
Vouchsafing  now  his  presence,  might  accept 
These  our  poor  gifts  of  snowy  curds,  fresh-made, 
With  milk  as  white  as  new-carved  ivory  ! ” 

Therewith  into  the  golden  bowl  she  poured 
The  curds  and  milk,  and  on  the  hands  of  Buddh 
Dropped  attar  from  a crystal  flask — distilled 
Out  of  the  hearts  of  roses  : and  he  ate, 

Speaking  no  word,  while  the  glad  mother  stood 
In  reverence  apart.  But  of  that  meal 


BOOK  THE  SIXTH. 


io5 


So  wondrous  was  the  virtue  that  our  Lord 
Felt  strength  and  life  return  as  though  the  nights 
Of  watching  and  the  days  of  fast  had  passed 
In  dream,  as  though  the  spirit  with  the  flesh 
Shared  that  fine  meat  and  plumed  its  wings  anew, 
Like  some  delighted  bird  at  sudden  streams 
Weary  with  flight  o’er  endless  wastes  of  sand, 

Which  laves  the  desert  dust  from  neck  and  crest. 
And  more  Sujata  worshiped,  seeing  our  Lord 
Grow  fairer  and  his  countenance  more  bright  : 

“ Art  thou  indeed  the  God  ? ” she  lowly  asked, 

“ And  hath  my  gift  found  favor  ? ” 

But  Buddh  said, 

“ What  is  it  thou  dost  bring  me  ? ” 

“ Holy  one  ! ” 

Answered  Sujata,  “ from  our  droves  I took 
Milk  of  a hundred  mothers,  newly-calved, 

And  with  that  milk  I fed  fifty  white  cows, 

And  with  their  milk  twenty  and  five,  and  then 
With  theirs  twelve  more,  and  yet  again  with  theirs 
The  six  noblest  and  best  of  all  our  herds. 

That  yield  I boiled  with  sandal  and  fine  spice 
In  silver  lotas,24  adding  rice,  well  grown 
From  chosen  seed,  set  in  new-broken  ground, 

So  picked  that  every  grain  was  like  a pearl. 

This  did  I of  true  heart,  because  I vowed 
Under  thy  tree,  if  I should  bear  a boy 
I would  make  offering  for  my  joy,  and  now 
I have  my  son  and  all  my  life  is  bliss  ! ” 

Softly  our  Lord  drew  down  the  crimson  fold, 

And,  laying  on  the  little  head  those  hands 


106  THE  LIGHT  OF  ASIA. 

Which  help  the  worlds,  he  said,  “ Long  be  thy  bliss  ! 
And  lightly  fall  on  him  the  load  of  life  ! 

For  thou  hast  holpen  me  who  am  no  God, 

But  one,  thy  Brother  ; heretofore  a Prince 

And  now  a wanderer,  seeking  night  and  day 

These  six  hard  years  that  light  which  somewhere  shines 

To  lighten  all  men’s  darkness,  if  they  knew  ! 

And  I shall  find  the  light  ; yea,  now  it  dawned 
Glorious  and  helpful,  when  my  weak  flesh  failed 
Which  this  pure  food,  fair  Sister,  hath  restored, 

Drawn  manifold  through  lives  to  quicken  life 
As  life  itself  passes  by  many  births 
To  happier  heights  and  purging  off  of  sins. 

Yet  dost  thou  truly  find  it  sweet  enough 
Only  to  live  ? Can  life  and  love  suffice  ? ” 

Answered  Sujata,  “ Worshipful  ! my  heart 
Is  little,  and  a little  rain  will  fill 
The  lily’s  cup  which  hardly  moists  the  field. 

It  is  enough  for  me  to  feel  life’s  sun 

Shine  in  my  Lord’s  grace  and  my  baby’s  smile, 

Making  the  loving  summer  of  our  home. 

Pleasant  my  days  pass  filled  with  household  cares 
From  sunrise  when  I wake  to  praise  the  gods, 

And  give  forth  grain,  and  trim  the  tulsi-plant,55 
And  set  my  handmaids  to  their  tasks,  till  noon, 

When  my  Lord  lays  his  head  upon  my  lap 
Lulled  by  soft  songs  and  wavings  of  the  fan  ; 

And  so  to  supper-time  at  quiet  eve, 

When  by  his  side  I stand  and  serve  the  cakes.56 
Then  the  stars  light  their  silver  lamps  for  sleep, 


BOOK  THE  SIXTH. 


207 

After  the  temple  and  the  talk  with  friends. 

How  should  I not  be  happy,  blest  so  much, 

And  bearing  him  this  boy  whose  tiny  hand 
Shall  lead  his  soul  to  Swerga,27  if  it  need  ? 

For  holy  books  teach  when  a man  shall  plant 
Trees  for  the  travelers’  shade,  and  dig  a well 
For  the  folks’  comfort,  and  beget  a son, 

It  shall  be  good  for  such  after  their  death  ; 

And  what  the  books  say  that  I humbly  take, 

Being  not  wiser  than  those  great  of  old 

Who  spake  with  gods,  and  knew  the  hymns  and  charms, 

And  all  the  ways  of  virtue  and  of  peace. 

Also  I think  that  good  must  come  of  good 
And  ill  of  evil — surely — unto  all — 

In  every  place  and  time — seeing  sweet  fruit 
Groweth  from  wholesome  roots,  and  bitter  things 
From  poison-stocks  ; yea,  seeing,  too,  how  spite 
Breeds  hate,  and  kindness  friends,  and  patience  peace 
Even  while  we  live  ; and  when  ’tis  willed  we  die 
Shall  there  not  be  as  good  a ‘ Then  ’ as  ‘ Now  ? ’ 

Haply  much  better ; since  one  grain  of  rice 
Shoots  a green  feather  gemmed  with  fifty  pearls, 

And  all  the  starry  champak’s28  white  and  gold 
Lurks  in  those  little,  naked,  gray  spring-buds. 

Ah,  Sir  ! I know  there  might  be  woes  to  bear 
Would  lay  fond  Patience  with  her  face  in  dust ; 

If  this  my  babe  pass  first  I think  my  heart 
Would  break — almost  I hope  my  heart  would  break  ! 

That  I might  clasp  him  dead  and  wait  my  Lord — 

In  whatsoever  world  holds  faithful  wives — 

Duteous,  attending  till  his  hour  should  come. 


108  THE  LIGHT  OF  ASIA. 

But  if  Death  called  Senani,  I should  mount 
The  pile  and  lay  that  dear  head  in  my  lap,29 
My  daily  way,  rejoicing  when  the  torch 
Lit  the  quick  flame  and  rolled  the  choking  smoke. 

For  it  is  written  if  an  Indian  wife 

Die  so,  her  love  shall  give  her  husband’s  soul 

For  every  hair  upon  her  head  a cror30 

Of  years  in  Swerga.  Therefore  fear  I not. 

And  therefore,  Holy  Sir  ! my  life  is  glad, 

Nowise  forgetting  yet  those  other  lives 
Painful  and  poor,  wicked  and  miserable, 

Whereon  the  gods  grant  pity  ! but  for  m° 

What  good  I see  humbly  I seek  to  do, 

And  live  obedient  to  the  law,  in  trust 

That  what  will  come,  and  must  come,  shall  come  well.’ 

Then  spake  our  Lord,  “Thou  teachest  them  who  teach, 
Wiser  than  wisdom  in  thy  simple  lore. 

Be  thou  content  to  know  not,  knowing  thus 
The  way  of  right  and  duty  : grow,  thqu  flower  ! 

With  thy  sweet  kind  in  peaceful  shade — the  light 
Of  Truth’s  high  noon  is  not  for  tender  leaves 
Which  must  spread  broad  in  other  suns  and  lift 
In  later  lives  a crowned  head  to  the  sky. 

Thou  who  hast  worshiped  me,  I worship  thee  ! 

Excellent  heart ! learned  unknowingly, 

As  the  dove  is  which  flieth  home  by  love. 

In  thee  is  seen  why  there  is  hope  for  man 
And  where  we  hold  the  wheel  of  life  at  will. 

Peace  go  with  thee,  and  comfort  all  thy  days  ! 

As  thou  accomplishest,  may  I achieve  ! 

He  whom  thou  thoughtest  God  bids  thee  wish  this.” 


BOOK  THE  SIXTH.  I09 

“ May’st  thou  achieve,”  she  said,  with  earnest  eyes 
Bent  on  her  babe,  who  reached  its  tender  hands 
To  Buddh — knowing,  belike,  as  children  know, 

More  than  we  deem,  and  reverencing  our  Lord  ; 

But  he  arose — made  strong  with  that  pure  meat — 

And  bent  his  footsteps  where  a great  Tree  grew, 

The  Bodhi-tree31  (thenceforward  in  all  years 
Never  to  fade,  and  ever  to  be  kept 
In  homage  of  the  world),  beneath  whose  leaves 
It  was  ordained  that  Truth  should  come  to  Buddh  : 
Which  now  the  Master  knew  ; wherefore  he  went 
With  measured  pace,  steadfast,  majestical, 

Unto  the  Tree  of  Wisdom.  Oh,  ye  Worlds  ! 

Rejoice  ! our  Lord  wended  unto  the  Tree  ! 

Whom — as  he  passed  into  its  ample  shade, 

Cloistered  with  columned  dropping  stems,  and  roofed 
With  vaults  of  glistening  green — the  conscious  earth 
Worshiped  with  waving  grass  and  sudden  flush 
Of  flowers  about  his  feet.  The  forest-boughs 
Bent  down  to  shade  him  ; from  the  river  sighed 
Cool  wafts  of  wind  laden  with  lotus-scents 
Breathed  by  the  water-gods.  Large  wondering  eyes 
Of  woodland  creatures — panther,  boar,  and  deer — 

At  peace  that  eve,  gazed  on  his  face  benign 
From  cave  and  thicket.  From  its  cold  cleft  wound 
The  mottled  deadly  snake,  dancing  its  hood 
In  honor  of  our  Lord  ; bright  butterflies 
Fluttered  their  vans,  azure  and  green  and  gold, 

To  be  his  fan-bearers  ; the  fierce  kite  dropped 

Its  prey  and  screamed  ; the  striped  palm-squirrel  raced 


no 


THE  LIGHT  OF  ASIA. 


From  stem  to  stem  to  see  ; the  weaver-bird 
Chirped  from  her  swinging  nest ; the  lizard  ran  ; 

The  koil38  sang  her  hymn  ; the  doves  flocked  round ; 
Even  the  creeping  things  were  ’ware  and  glad. 

Voices  of  earth  and  air  joined  in  one  song,33 
Which  unto  ears  that  hear  said,  “ Lord  and  Friend  ! 
Lover  and  Savior  ! Thou  who  hast  subdued 
Angers  and  prides,  desires  and  fears  and  doubts, 

Thou  that  for  each  and  all  hast  given  thyself, 

Pass  to  the  Tree  ! The  sad  world  blesseth  thee 
Who  art  the  Buddh  that  shall  assuage  her  woes. 

Pass,  Hailed  and  Honored  ! strive  thy  last  for  us, 
King  and  high  Conqueror  ! thine  hour  is  come  ; 

This  is  the  Night  the  ages  waited  for  ! ” 

Then  fell  the  night  even  as  our  Master  sate 
Under  that  Tree.  But  he  who  is  the  Prince 
Of  Darkness,  Mara34 — knowing  this  was  Buddh 
Who  should  deliver  men,  and  now  the  hour 
When  he  should  find  the  Truth  and  save  the  worlds — 
Gave  unto  all  his  evil  powers  command. 

Wherefore  there  trooped  from  every  deepest  pit 
The  fiends  who  war  with  Wisdom  and  the  Light, 
Arati,35  Trishna,36  Raga,37  and  their  crew 
Of  passions,  horrors,  ignorances,  lusts, 

The  brood  of  gloom  and  dread  ; all  hating  Buddh, 
Seeking  to  shake  his  mind  ; nor  knoweth  one, 

Not  even  the  wisest,  how  those  fiends  of  Hell 
Battled  that  night  to  keep  the  Truth  from  Buddh : 
Sometimes  with  terrors  of  the  tempest,  blasts 
Of  demon-armies  clouding  all  the  wind. 


BOOK  THE  SIXTH. 


Ill 


With  thunder,  and  with  blinding  lightning  flung 
In  jagged  javelins  of  purple  wrath 
From  splitting  skies  ; sometimes  with  wiles  and  words 
Fair-sounding,  ’mid  hushed  leaves  and  softened  airs 
From  shapes  of  witching  beauty;  wanton  songs, 

Whispers  of  love  ; sometimes  with  royal  allures 
Of  proffered  rule  ; sometimes  with  mocking  doubts, 
Making  truth  vain.  But  whether  these  befell 
Without  and  visible,  or  whether  Buddh 
Strove  with  fell  spirits  in  his  inmost  heart, 

Judge  ye  : — I write  what  ancient  books  have  writ. 

The  ten  chief  Sins  came — Mara’s  mighty  ones, 

Angels  of  evil — Attavada  first, 

The  Sin  of  Self,  who  in  the  Universe 
As  in  a mirror  sees  her  fond  face  shown, 

And  crying  “ I ” would  have  the  world  say  “ I,” 

And  all  things  perish  so  if  she  endure. 

“ If  thou  be’st  Buddh,”  she  said,  “ let  others  grope 
Lightless  ; it  is  enough  that  thou  art  Thou 
Changelessly  ; rise  and  take  the  bliss  of  gods 
Who  change  not,  heed  not,  strive  not.”  But  Buddh  spake, 
“ The  right  in  thee  is  base,  the  wrong  a curse  ; 

Cheat  such  as  love  themselves.”  Then  came  wan  Doubt, 
He  that  denies — the  mocking  Sin — and  this 
Hissed  in  the  Master’s  ear,  “ All  things  are  shows, 

And  vain  the  knowledge  of  their  vanity  ; 

Thou  dost  but  chase  the  shadow  of  thyself  ; 

Rise  and  go  hence,  there  is  no  better  way 
Than  patient  scorn,  nor  any  help  for  man, 

Nor  any  staying  of  his  whirling  wheel.” 


1 1 2 


THE  LIGHT  OF  ASIA. 


But  quoth  our  Lord,  “ Thou  hast  no  part  with  me, 

False  Yisikitcha,  subtlest  of  man’s  foes.” 

And  third  came  she  who  gives  dark  creeds  their  power, 
Silabbat-paramasa,  sorceress, 

Draped  fair  in  many  lands  as  lowly  Faith, 

But  ever  juggling  souls  with  rites  and  prayers  ; 

The  keeper  of  those  keys  which  lock  up  Hells 
And  open  Heavens.  “ Wilt  thou  dare,”  she  said, 

“ Put  by  our  sacred  books,  dethrone  our  gods, 

Unpeople  all  the  temples,  shaking  down 
That  law  which  feeds  the  priests  and  props  the  realms  ? 
But  Buddha  answered,  “ What  thou  bidd’st  me  keen 
Is  form  which  passes,  but  the  free  Truth  stands  ; 

Get  thee  unto  thy  darkness.”  Next  there  drew 
Gallantly  nigh  a braver  Tempter,  he, 

Kama,38  the  King  of  passions,  who  hath  sway 
Over  the  gods  themselves,  Lord  of  all  loves, 

Ruler  of  Pleasure’s  realm.  Laughing  he  came 
Unto  the  Tree,  bearing  his  bow  of  gold 
Wreathed  with  red  blooms,  and  arrows  of  desire 
Pointed  with  five-tongued  delicate  flame  which  stings 
The  heart  it  smites  sharper  than  poisoned  barb  : 

And  round  him  came  into  that  lonely  place 
Bands  of  bright  shapes  with  heavenly  eyes  and  lips 
Singing  in  lovely  words  the  praise  of  Love 
To  music  of  invisible  sweet  cords, 

So  witching,  that  it  seemed  the  night  stood  still 
To  hear  them,  and  the  listening  stars  and  moon 
Paused  in  their  orbits  while  these  hymned  to  Buddh 
Of  lost  delights,  and  how  a mortal  man 
Findeth  nought  dearer  in  the  three  wide  worlds 


BOOK  THE  SIXTH. 


”3 


Than  are  the  yielded  loving  fragrant  breasts 
Of  Beauty  and  the  rosy  breast-blossoms, 

Love’s  rubies  ; nay,  and  toucheth  nought  more  high 
Than  is  that  dulcet  harmony  of  form 
Seen  in  the  lines  and  charms  of  loveliness 
Unspeakable,  yet  speaking,  soul  to  soul, 

Owned  by  the  bounding  blood,  worshiped  by  will 
Which  leaps  to  seize  it,  knowing  this  is  best, 

This  the  true  heaven  where  mortals  are  like  gods, 
Makers  and  Masters,  this  the  gift  of  gifts 
Ever  renewed  and  worth  a thousand  woes. 

For  who  hath  grieved  when  soft  arms  shut  him  safe, 
And  all  life  melted  to  a happy  sigh, 

And  all  the  world  was  given  in  one  warm  kiss  ? 

So  sang  they  with  soft  float  of  beckoning  hands, 
Eyes  lighted  with  love-flames,  alluring  smiles  ; 

In  dainty  dance  their  supple  sides  and  limbs 
Revealing  and  concealing  like  burst  buds 
Which  tell  their  color,  but  hide  yet  their  hearts. 
Never  so  matchless  grace  delighted  eye 
As  troop  by  troop  these  midnight-dancers  swept  * 
Nearer  the  Tree,  each  daintier  than  the  last, 
Murmuring  “ O great  Siddartha  ! I am  thine, 

Taste  of  my  mouth  and  see  if  youth  is  sweet  ! ” 

Also,  when  nothing  moved  our  Master’s  mind, 

Lo  ! Kama  waved  his  magic  bow,  and  lo  ! 

The  band  of  dancers  opened,  and  a shape 
Fairest  and  stateliest  of  the  throng  came  forth 
Wearing  the  guise  of  sweet  Yasbdhara. 

Tender  the  passion  of  those  dark  eyes  seemed 
Brimming  with  tears  ; yearning  those  outspread  arms 


THE  LIGHT  OF  ASIA. 


1 14 

Opened  towards  him  ; musical  that  moan 
Wherewith  the  beauteous  shadow  named  his  name, 
Sighing  “ My  Prince  ! I die  for  lack  of  thee  ! 

What  heaven  hast  thou  found  like  that  we  knew 
By  bright  Rohinf  in  the  Pleasure-house, 

Where  all  these  weary  years  I weep  for  thee  ? 

Return,  Siddartha  ! ah  ! return.  But  touch 

My  lips  again,  but  let  me  to  thy  breast 

Once,  and  these  fruitless  dreams  will  end  ! Ah,  look  ! 

Am  I not  she  thou  lovedst  ? ” But  Buddh  said, 

“ For  that  sweet  sake  of  her  thou  playestthus. 

Fair  and  false  Shadow  ! is  thy  playing  vain  ; 

I curse  thee  not  who  wear’st  a form  so  dear, 

Yet  as  thou  art  so  are  all  earthly  shows. 

Melt  to  thy  void  again  ! ” Thereat  a cry 
Thrilled  through  the  grove,  and  all  that  comely  rout 
Faded  with  flickering  wafts  of  flame,  and  trail 
Of  vaporous  robes. 

Next  under  darkening  skies 
And  noise  of  rising  storm  came  fiercer  Sins, 

The  reAmost  of  the  Ten  ; Patigha — Hate — 

With  serpents  coiled  about  her  waist,  which  suck 
Poisonous  milk  from  both  her  hanging  dugs, 

And  with  her  curses  mix  their  angry  hiss. 

Little  wrought  she  upon  that  Holy  One 
Who  with  his  calm  eyes  dumbed  her  bitter  lips 
And  made  her  black  snakes  writhe  to  hide  their  fangs. 
Then  followed  Ruparaga — Lust  of  days — 

That  sensual  Sin  which  out  of  greed  for  life 
Forgets  to  live  ; and  next  him  Lust  of  Fame, 

Nobler  Aruparaga,  she  whose  spell 


BOOK  THE  SIXTH. 


Beguiles  the  wise,  mother  of  daring  deeds, 

Battles  and  toils.  And  haughty  Mano  came, 

The  Fiend  of  Pride  ; and  smooth  Self-Righteousness, 
Uddhachcha  ; and — with  many  a hideous  band 
Of  vile  and  formless  things,  which  crept  and  flapped 
Toad-like  and  bat-like — Ignorance,  the  Dam 
Of  Fear  and  Wrong,  Avidya,  hideous  hag, 

Whose  footsteps  left  the  midnight  darker,  while 
The  rooted  mountains  shook,  the  wild  winds  howled, 
The  broken  clouds  shed  from  their  caverns  streams 
Of  levin-lighted  rain  ; stars  shot  from  heaven, 

The  solid  earth  shuddered  as  if  one  laid 
Flame  to  her  gaping  wounds  ; the  torn  black  air 
Was  full  of  whistling  winds,  of  screams  and  yells, 

Of  evil  faces  peering,  of  vast  fronts 
Terrible  and  majestic,  Lords  of  Hell 
Who  from  a thousand  Limbos  led  their  troops 
To  tempt  the  Master. 

But  Buddh  heeded  not, 

Sitting  serene,  with  perfect  virtue  walled 
As  is  a stronghold  by  its  gates  and  ramps  ; 

Also  the  Sacred  Tree — the  Bodhi-tree — 

Amid  that  tumult  stirred  not,  but  each  leaf 
Glistened  as  still  as  when  on  moonlit  eves 
No  zephyr  spills  the  glittering  gems  of  dew  ; 

For  all  this  clamor  raged  outside  the  shade 
Spread  by  those  cloistered  stems  : 

In  the  third  watch. 

The  earth  being  still,  the  hellish  legions  fled, 

A soft  air  breathing  from  the  sinking  moon, 

Our  Lord  attained  Samma  Sambuddh ; 89  he  saw 


THE  LIGHT  OF  ASIA. 


lift 

By  light  which  shines  beyond  our  mortal  ken 
The  line  of  all  his  lives  in  all  the  worlds, 

Far  back  and  farther  back  and  farthest  yet, 

Five  hundred  lives  and  fifty.  Even  as  one, 

At  rest  upon  a mountain-summit,  marks 
His  path  wind  up  by  precipice  and  crag, 

Past  thick-set  woods  shrunk  to  a patch  ; through  bogs 
Glittering  false-green  ; down  hollows  where  he  toiled 
Breathless  ; on  dizzy  ridges  where  his  feet 
Had  well-nigh  slipped  ; beyond  the  sunny  lawns, 

The  cataract  and  the  cavern  and  the  pool, 

Backward  to  those  dim  flats  wherefrom  he  sprang 
To  reach  the  blue  ; thus  Buddha  did  behold 
Life’s  upward  steps  long-linked,  from  levels  low 
Where  breath  is  base,  to  higher  slopes  and  higher 
Whereon  the  ten  great  Virtues40  wait  to  lead 
The  climber  skyward.  Also,  Buddha  saw 
How  new  life  reaps  what  the  old  life  did  sow  : 

How  where  its  march  breaks  off  its  march  begins  ; 
Holding  the  gain  and  answering  for  the  loss  ; 

And  how  in  each  life  good  begets  more  good, 

Evil  fresh  evil ; Death  but  casting  up 
Debit  or  credit,  whereupon  th’  account 
In  merits  or  demerits  stamps  itself 
By  sure  arithmic — where  no  tittle  drops — 

Certain  and  just,  on  some  new-springing  life  ; 

Wherein  are  packed  and  scored  past  thoughts  and  deeds. 
Strivings  and  triumphs,  memories  and  marks 
Of  lives  foregone  : 

And  in  the  middle  watch 
Our  Lord  attained  Abhidjtid “ — insight  vast 


BOOK  THE  SIXTH. 


Ranging  beyond  this  sphere  to  spheres  unnamed, 
System  on  system,  countless  worlds  and  suns 
Moving  in  splendid  measures,  band  by  band 
Linked  in  division,  one  yet  separate, 

The  silver  islands  of  a sapphire  sea 
Shoreless,  unfathomed,  undiminished,  stirred 
With  waves  which  roll  in  restless  tides  of  change. 

He  saw  those  Lords  of  Light  who  hold  their  worlds 
By  bonds  invisible,  how  they  themselves 
Circle  obedient  round  mightier  orbs 
Which  serve  profounder  splendors,  star  to  star 
Flashing  the  ceaseless  radiance  of  life 
From  centers  ever  shifting  unto  cirques 
Knowing  no  uttermost.  These  he  beheld 
With  unsealed  vision,  and  of  all  those  worlds. 

Cycle  on  epicycle,  all  their  tale 
Of  Kalpas,  Maha-kalpas42 — terms  of  time 
Which  no  man  grasps,  yea,  though  he  knew  to  count 
The  drops  in  Gunga  from  her  springs  to  the  sea, 
Measureless  unto  speech — whereby  these  wax 
And  wane  ; whereby  each  of  this  heavenly  host 
Fulfills  its  shining  life  and  darkling  dies. 

Sakwal  by  Sakwal,43  depths  and  heights  he  passed 
Transported  through  the  blue  infinitudes, 

Marking — behind  all  modes,  above  all  spheres, 
Beyond  the  burning  impulse  of  each  orb — 

That  fixed  decree  at  silent  work  which  wills 
Evolve  the  dark  to  light,  the  dead  to  life, 

To  fullness  void,  to  form  the  yet  unformed, 

Good  unto  better,  better  unto  best, 

By  wordless  edict  ; having  none  to  bid, 


n8 


THE  LIGHT  OF  ASIA. 


None  to  forbid  ; for  this  is  past  all  gods 
Immutable,  unspeakable,  supreme, 

A Power  which  builds,  unbuilds,  and  builds  again, 
Ruling  all  things  accordant  to  the  rule 
Of  virtue,  which  is  beauty,  truth,  and  use. 

So  that  all  things  do  well  which  serve  the  Power, 

And  ill  which  hinder  ; nay,  the  worm  does  well 
Obedient  to  its  kind  ; the  hawk  does  well 
Which  carries  bleeding  quarries  to  its  young  ; 

The  dewdrop  and  the  star  shine  sisterly, 

Globing  together  in  the  common  work  ; 

And  man  who  lives  to  die,  dies  to  live  well 
So  if  he  guide  his  ways,  by  blamelessness 
And  earnest  will  to  hinder  not  but  help 
All  things  both  great  and  small  which  suffer  life. 
These  did  our  Lord  see  in  the  middle  watch. 

But  when  the  fourth  watch  came  the  secret  came 
Of  Sorrow,  which  with  evil  mars  the  law, 

As  damp  and  dross  hold  back  the  goldsmith’s  fire. 
Then  was  the  Dukha-satya44  opened  him 
First  of  the  “ Noble  Truths  ; ’,4S  how  Sorrow  is 
Shadow  to  life,  moving  where  life  doth  move  ; 

Not  to  be  laid  aside  until  one  lays 
Living  aside,  with  all  its  changing  states, 

Birth,  growth,  decay,  love,  hatred,  pleasure,  pain, 
Being  and  doing.  How  that  none  strips  off 
These  sad  delights  and  pleasant  griefs  who  lacks 
Knowledge  to  know  them  snares  ; but  he  who  knows 
Avidya — Delusion — sets  those  snares, 

Loves  life  no  longer  but  ensues  escape. 


BOOK  THE  SIXTH. 


Ir9 

The  eyes  of  such  a one  are  wide,  he  sees 
Delusion  breeds  Sankhara,  Tendency 
Perverse  : Tendency  Energy — Vidnndn — 

Whereby  comes  Namarfipa,  local  form 
And  name  and  bodiment,  bringing  the  man 
With  senses  naked  to  the  sensible, 

A helpless  mirror  of  all  shows  which  pass 
Across  his  heart  ; and  so  Vedana  grows-*- 
“ Sense-life  ” — false  in  its  gladness,  fell  in  sadness, 

But  sad  or  glad,  the  Mother  of  Desire, 

Trishni,  that  thirst  which  makes  the  living  drink 
Deeper  and  deeper  of  the  false  salt  waves 
Whereon  they  float,  pleasures,  ambitions,  wealth, 

Praise,  fame,  or  domination,  conquest,  love  ; 

Rich  meats  and  robes,  and  fair  abodes,  and  pride 
Of  ancient  lines,  and  lust  of  days,  and  strife 
To  live,  and  sins  that  flow  from  strife,  some  sweet, 

Some  bitter.  Thus  Life’s  thirst  quenches  itself 
With  draughts  which  double  thirst,  but  who  is  wise 
Tears  from  his  soul  this  Trishna,  feeds  his  sense 
No  longer  on  false  shows,  files  his  firm  mind 
To  seek  not,  strive  not,  wrong  not  ; bearing  meek 
All  ills  which  flow  from  foregone  wrongfulness, 

And  so  constraining  passions  that  they  die 
Famished  ; till  all  the  sum  of  ended  life — - 
The  Karmd 46 — all  that  total  of  a soul 
Which  is  the  things  it  did,  the  thoughts  it  had, 

The  “ Self  ” it  wove — with  woof  of  viewless  time, 

Crossed  on  the  warp  invisible  of  acts — 

The  outcome  of  him  on  the  Universe, 

Grows  pure  and  sinless  ; either  never  more 


120 


THE  LIGHT  OF  ASIA. 


Needing  to  find  a body  and  a place, 

Or  so  informing  what  fresh  frame  it  takes 
In  new  existence  that  the  new  toils  prove 
Lighter  arid  lighter  not  to  be  at  all, 

Thus  “ finishing  the  Path  ; ” free  from  Earth’s  cheats  ; 
Released  from  all  the  skandhas 47  of  the  flesh  ; 

Broken  from  ties — from  Upadans48 — saved 
From  whirling  on  the  wheel ; aroused  and  sane 
As  is  a man  wakened  from  hateful  dreams. 
Until-7-greater  than  Kings,  than  Gods  more  glad  ! — 
The  aching  craze  to  live  ends,  and  life  glides — 

Lifeless — to  nameless  quiet,  nameless  joy, 

Blessed  nirvana49 — sinless,  stirless  rest — 

That  change  which  never  changes  ! 


Lo  ! the  Dawn 

Sprang  with  Buddh’s  Victory  ! lo  ! in  the  East 
Flamed  the  first  fires  of  beauteous  day,  poured  forth 
Through  fleeting  folds  of  Night’s  black  drapery. 

High  in  the  widening  blue  the  herald-star 
Faded  to  paler  silver  as  there  shot 
Brighter  and  brightest  bars  of  rosy  gleam 
Across  the  gray.  Far  off  the  shadowy  hills 
Saw  the  great  Sun,  before  the  world  was  ’ware, 

And  donned  their  crowns  of  crimson  ; flower  by  flower 
Felt  the  warm  breath  of  Morn  and  ’gan  t’  unfold 
Their  tender  lids.  Over  the  spangled  grass 
Swept  the  swift  footsteps  of  the  lovely  Light, 

Turning  the  tears  of  Night  to  joyous  gems, 

Decking  the  earth  with  radiance,  ’broidering 
The  sinking  storm-clouds  with  a golden  fringe, 


BOOK  THE  SIXTH. 


121 


Gilding  the  feathers  of  the  palms,  which  waved 
Glad  salutation  ; darting  beams  of  gold 
Into  the  glades  ; touching  with  magic  wand 
The  stream  to  rippled  ruby  ; in  the  brake 
Finding  the  mild  eyes  of  the  antelopes 
And  saying  “ it  is  day  ; ” in  nested  sleep 
Touching  the  small  heads  under  many  a wing 
And  whispering,  “Children,  praise  the  light  of  day  ! ” 
Whereat  there  piped  anthems  of  all  the  birds, 

The  Koil’s50  fluted  song,  the  Bulbul’s51  hymn, 

The  “ morning,  morning  ” of  the  painted  thrush, 

The  twitter  of  the  sun-birds  starting  forth 
To  find  the  honey  ere  the  bees  be  out, 

The  gray  crow’s  caw,  the  parrot’s  scream,  the  strokes 
Of  the  green  hammersmith,  the  myna’s52  chirp, 

The  never  finished  love-talk  of  the  doves  : 

Yea  ! and  so  holy  was  the  influence 
Of  that  high  Dawn  which  came  with  victory 
That,  far  and  near,  in  homes  of  men  there  spread 
An  unknown  peace.  The  slayer  hid  his  knife  ; 

The  robber  laid  his  plunder  back  ; the  shroff 
Counted  full  tale  of  coins  ; all  evil  hearts 
Grew  gentle,  kind  hearts  gentler,  as  the  balm 
Of  that  divinest  Daybreak  lightened  Earth. 

Kings  at  fierce  war  called  truce ; the  sick  men  leaped 
Laughing  from  beds  of  pain  ; the  dying  smiled 
As  though  they  knew  that  happy  Morn  was  sprung 
From  fountains  farther  than  the  utmost  East ; 

And  o’er  the  heart  of  sad  Yasbdhara, 

Sitting  forlorn  at  Prince  Siddartha’s  bed, 

Came  sudden  bliss,  as  if  love  should  not  fail 


122 


THE  LIGHT  OF  ASIA. 


Nor  such  vast  sorrow  miss  to  end  in  joy. 

So  glad  the  World  was — though  it  wist  not  why — 
That  over  desolate  wastes  went  swooning  songs 
Of  mirth,  the  voice  of  bodiless  Prets63  and  BhiitsM 
Foreseeing  Buddh  ; and  Devas  in  the  air 
Cried  “ It  is  finished,  finished  ! ” and  the  priests 
Stood  with  the  wondering  people  in  the  streets 
Watching  those  golden  splendors  flood  the  sky 
And  saying  “ There  hath  happed  some  mighty  thing.” 
Also  in  Ran55  and  Jungle66  grew  that  day 
Friendship  amongst  the  creatures  ; spotted  deer 
Browsed  fearless  where  the  tigress  fed  her  cubs, 

And  cheetahs"  lapped  the  pool  beside  the  bucks  ; 
Under  the  eagle’s  rock  the  brown  hares  scoured 
JVhile  his  fierce  beak  but  preened  an  idle  wing  ; 

The  snake  sunned  all  his  jewels  in  the  beam 
With  deadly  fangs  in  sheath  ; the  shrike  let  pass 
The  nestling-finch  ; the  emerald  halcyons 
Sate  dreaming  while  the  fishes  played  beneath, 

Nor  hawked  the  merops,  though  the  butterflies — 
Crimson  and  blue  and  amber — flitted  thick 
Around  his  perch  ; the  Spirit  of  our  Lord 
Lay  potent  upon  man  and  bird  and  beast, 

Even  while  he  mused  under  that  Bodhf-tree,54 
Glorified  with  the  Conquest  gained  for  all 
And  lightened  by  a Light  greater  than  Day’s. 

Then  ne  arose — radiant,  rejoicing,  strong — 

Beneath  the  Tree,  and  lifting  high  his  voice 
Spake  this,  in  hearing  of  all  Times  and  Worlds  : — 


BOOK  THE  SIXTH. 


I23 


A nJkajdtisangsarang 
Sandhawissang  anibhisang 
Gahakarakangawesanto 
Dukkhdjatipunappunang. 

Gahakarakadithdsi  j 
P unage  hang  nakahasi  j 
SabhdtephasukhdbZiaggd, 
Gahakutangwisang  khitang  j 
Wisangkharagatang  chittang  j 
Janhdnangkhayamajhdgd. 

Many  a House  of  Life 

Hath  held  me — seeking  ever  him  who  wrought 
These  prisons  of  the  senses,  sorrow-fraught  ; 
Sore  was  my  ceaseless  strife  ! 

But  now, 

Thou  Builder  of  this  Tabernacle — Thou  ! 

I know  Thee  ! Never  shalt  thou  build  again 
These  walls  of  pain, 

Nor  raise  the  roof-tree  of  deceits,  nor  lay 
Fresh  rafters  on  the  clay  ; 

Broken  thy  house  is,  and  the  ridge-pole  split  ! 

Delusion  fashioned  it  ! 

Safe  pass  I thence — deliverance  to  obtain.59 


Book  tl)£  Seoentl). 


i 

Sorrowful  dwelt  the  King  Suddhodana 
All  those  long  years  among  the  Sakya  Lords 
Lacking  the  speech  and  presence  of  his  Son  ; 
Sorrowful  sate  the  sweet  Yasbdhara 
All  those  long  years,  knowing  no  joy  of  life, 
Widowed  of  him  her  living  Liege  and  Prince 
And  ever,  on  the  news  of  some  recluse 
Seen  far  away  by  pasturing  camel-men 
Or  traders  treading  devious  paths  for  gain, 
Messengers  from  the  King  had  gone  and  come 
Bringing  account  of  many  a holy  sage 
Lonely  and  lost  to  home  ; but  nought  of  him 
The  crown  of  white  Kapilavastu’s  line, 

The  glory  of  her  monarch  and  his  hope, 

The  heart’s  content  of  sweet  Yasodhara, 
Far-wandered  now,  forgetful,  changed,  or  dead. 

But  on  a day  in  the  Wasanta-time,1 
When  silver  sprays  swing  on  the  mango-trees 
And  all  the  earth  is  clad  with  garb  of  spring, 
The  Princess  sate  by  that  bright  garden-stream 

Whose  gliding  glass,  bordered  with  lotus-cups, 

124 


BOOK  THE  SEVENTH. 


125 


Mirrored  so  often  in  the  bliss  gone  by 
Their  clinging  hands  and  meeting  lips.  Her  lids 
Were  wan  with  tears,  her  tender  cheeks  had  thinned  ; 
Her  lips’  delicious  curves  were  drawn  with  grief  ; 

The  lustrous  glory  of  her  hair  was  hid — 

Close-bound  as  widows  use  ; no  ornament 
She  wore,  nor  any  jewel  clasped  the  cloth — 

Coarse,  and  of  mourning-white — crossed  on  her  breast. 
Slow  moved  and  painfully  those  small  fine  feet 
Which  had  the  roe’s  gait  and  the  rose-leaf’s  fall 
In  old  years  at  the  loving  voice  of  him. 

Her  eyes,  those  lamps  of  love, — which  were  as  if 
Sunlight  should  shine  from  out  the  deepest  dark, 
Illumining  Night’s  peace  with  Daytime’s  glow — 
Unlighted  now,  and  roving  aimlessly, 

Scarce  marked  the  clustering  signs  of  coming  Spring 
So  the  silk  lashes  drooped  over  their  orbs. 

In  one  hand  was  a girdle  thick  with  pearls, 

Siddartha’s — treasured  since  that  night  he  fled — 

(Ah,  bitter  Night  ! mother  of  weeping  days  ! 

When  was  fond  Love  so  pitiless  to  love 
Save  that  this  scorned  to  limit  love  by  life  ?) 

The  other  led  her  little  son,  a boy 
Divinely  fair,  the  pledge  Siddartha  left — 

Named  Rahula — now  seven  years  old,  who  tripped 
Gladsome  beside  his  mother,  light  of  heart 
To  see  the  spring-blooms  burgeon  o’er  the  world. 

So  while  they  lingered  by  the  lotus-pools 
And,  lightly  laughing,  Rahula  flung  rice 
To  feed  the  blue  and  purple  fish  ; and  she 


126 


THE  LIGHT  OF  ASIA. 


With  sad  eyes  watched  the  swiftly-flying  cranes, 

Sighing,  “ Oh  ! creatures  of  the  wandering  wing, 

If  ye  shall  light  where  my  dear  Lord  is  hid, 

Say  that  Yasbdhara  lives  nigh  to  death 

For  one  word  of  his  mouth,  one  touch  of  him  ! ” — 

So,  as  they  played  and  sighed — mother  and  child — 

Came  some  among  the  damsels  of  the  Court 
Saying,  “ Great  Princess  ! there  have  entered  in 
At  the  south  gate  merchants  of  Hastinptir 1 
Tripusha  called  and  Bhalluk,  men  of  worth, 

Long  traveled  from  the  loud  sea’s  edge,  who  bring 
Mavelous  lovely  webs  pictured  with  gold, 

Waved  blades  of  gilded  steel,  wrought  bowls  in  brass, 

Cut  ivories,  spice,  simples,  and  unknown  birds, 

Treasures  of  far-off  peoples  ; but  they  bring 
That  which  doth  beggar  these,  for  He  is  seen  ! 

Thy  Lord, — our  Lord, — the  hope  of  all  the  land — 
Siddartha  ! they  have  seen  him  face  to  face, 

Yea,  and  have  worshiped  him  with  knees  and  brows, 

And  offered  offerings  ; for  he  is  become 
All  which  was  shown,  a teacher  of  the  wise, 
World-honored,  holy,  wonderful  ; a Buddh 
Who  doth  deliver  men  and  save  all  flesh 
By  sweetest  speech  and  pity  vast  as  Heaven  : 

And,  lo  ! he  journeyeth  hither  these  do  say.” 

Then — while  the  glad  blood  bounded  in  her  veins 
As  Gunga  leaps  when  first  the  mountain  snows 
Melt  at  her  springs — uprose  Yasbdhara 
And  clapped  her  palms,  and  laughed,  with  brimming 
tears 


8ook  the  seventh. 


127 


Beading  her  lashes.  “Oh  ! call  quick,”  she  cried, 

“ These  merchants  to  my  purdah,3  for  mine  ears 
Thirst  like  parched  throats  to  drink  their  blessed  news. 
Go  bring  them  in, — but  if  their  tale  be  true, 

Say  I will  fill  their  girdles  with  much  gold, 

With  gems  that  Kings  shall  envy  : come  ye  too, 

My  girls,  for  ye  shall  have  guerdon  of  this 
If  there  be  gifts  to  speak  my  grateful  heart.” 

So  went  those  merchants  to  the  Pleasure-House, 

Full  softly  pacing  through  its  golden  ways 
With  naked  feet,4  amid  the  peering  maids, 

Much  wondering  at  the  glories  of  the  Court. 

Whom,  when  they  came  without  the  purdih’s  folds,8 
A voice,  tender  and  eager,  filled  and  charmed 
With  trembling  music,  saying,  “Ye  are  come 
From  far,  fair  Sirs  ! and  ye  have  seen  my  Lord — 

Yea,  worshiped — for  he  is  become  a Buddh, 
World-honored,  holy,  and  delivers  men, 

And  joumeyeth  hither.  Speak  ! for,  if  this  be, 

Friends  are  ye  of  my  House,  welcome  and  dear.” 

Then  answer  made  Tripusha,  “We  have  seen 
That  sacred  Master,  Princess  ! we  have  bowed 
Before  his  feet  ; for  who  was  lost  a Prince 
Is  found  a greater  than  the  King  of  kings. 

Under  the  Bodhi-tree6  by  Phalgu’s  bank 

That  which  shall  save  the  world  hath  late  been  wrought 

By  him — the  Friend  of  all,  the  Prince  of  all — 

Thine  most,  High  Lady  ! from  whose  tears  men  win 
The  comfort  of  this  Word  the  Master  speaks. 


128 


THE  LIGHT  OF  ASIA. 


Lo  ! he  is  well,  as  one  beyond  all  ills, 

Uplifted  as  a god  from  earthly  woes, 

Shining  with  risen  Truth,  golden  and  clear. 
Moreover  as  he  entereth  town  by  town, 

Preaching  those  noble  ways  which  lead  to  peace, 

The  hearts  of  men  follow  his  path  as  leaves 

Troop  to  wind  or  sheep  draw  after  one 

Who  knows  the  pastures.  We  ourselves  have  heard 

By  Gdya  in  the  green  Tchirnikd7  grove 

Those  wondrous  lips  and  done  them  reverence  : 

He  cometh  hither  ere  the  first  rains  fall.” 

Thus  spake  he,  and  Yasbdhara,  for  joy, 

Scarce  mastered  breath  to  answer,  “ Be  it  well 
Now  and  at  all  times  with  ye,  worthy  friends  ! 

Who  bring  good  tidings  ; but  of  this  great  thing 
Wist  ye  how  it  befell  ? ” 

Then  Bhalluk  told 

Such  as  the  people  of  the  valleys  knew 
Of  that  dread  night  of  conflict,  when  the  air 
Darkened  with  fiendish  shadows,  and  the  earth 
Quaked,  and  the  waters  swelled  with  Mara’s  wrath.r 
Also  how  gloriously  that  morning  broke 
Radiant  with  rising  hopes  for  man,  and  how 
The  Lord  was  found  rejoicing  ’neath  his  Tree. 

But  many  days  the  burden  of  release — 

To  be  escaped  beyond  all  storms  of  doubt, 

Safe  on  Truth’s  shore — lay,  spake  he,  on  that  heart 
A golden  load  ; for  how  shall  men — Buddh  mused- 
Who  love  their  sins  and  cleave  to  cheats  of  sense, 
And  drink  of  error  from  a thousand  springs — 


BOOK  THE  SEVENTH. 


129 


Having  no  mind  to  see,  nor  strength  to  break 
The  fleshly  snare  which  binds  them — how  should  such 
Receive  the  Twelve  Nidanas9  and  the  Law 
Redeeming  all,  yet  strange  to  profit  by, 

As  the  caged  bird  oft  shuns  its  opened  door  ? 

So  had  we  missed  the  helpful  victory 
If,  in  this  earth  without  a refuge,  Buddh 
Winning  the  way,  had  deemed  it  all  too  hard 
For  mortal  feet,  and  passed,  none  following  him. 

Yet  pondered  the  compassion  of  our  Lord, 

But  in  that  hour  there  rang  a voice  as  sharp 
As  cry  of  travail,  so  as  if  the  earth 
Moaned  in  birth-throe  “ Nasyami  aham  bh{l 
Nasyati  loka  ! ” Surely  I am  lost, 

I and  my  creatures  : then  a pause,  and  next, 

A pleading  sigh  borne  on  the  western  wind, 

“ Sruyatdm  dharma , Bhagwat ! ” Oh,  Supreme  ! 

Let  thy  great  Law  be  uttered  ! Whereupon 
The  Master  cast  his  vision  forth  on  flesh, 

Saw  who  should  hear  and  who  must  wait  to  hear, 

As  the  keen  Sun  gilding  the  lotus-lakes 
Seeth  which  buds  will  open  to  his  beams 
And  which  are  not  yet  risen  from  their  roots  ; 

Then  spake,  divinely  smiling,  “ Yea  ! I preach  ! 

Whoso  will  listen  let  him  learn  the  Law.” 

Afterwards  passed  he,  said  they,  by  the  hills 
Unto  Benares,  where  he  taught  the  Five,10 
Showing  how  birth  and  death  should  be  destroyed, 
And  how  man  hath  no  fate  except  past  deeds, 


S 


THE  LIGHT  OF  ASIA. 


t3<5 

No  Hell  but  what  he  makes,  no  Heaven  too  high 
For  those  to  reach  whose  passions  sleep  subdued. 
This  was  the  fifteenth  day  of  Vaishya11 
Mid-afternoon  and  that  night  was  full  moon. 

But,  of  the  Rishfs,12  first  Kaundinya 
Owned  the  Four  Truths13  and  entered  on  the  Paths  ; 
And  after  him  Bhadraka,  Asvajit, 

Basava,  Mahandma  ; also  there 

Within  the  Deer-park,  at  the  feet  of  Buddh, 

Yasad  the  Prince14  with  nobles  fifty-four 
Hearing  the  blessed  word  our  Master  spake 
Worshiped  and  followed  ; for  there  sprang  up  peace 
And  knowledge  of  a new  time  come  for  men 
In  all  who  heard,  as  spring  the  flowers  and  grass 
When  water  sparkles  through  a sandy  plain. 

These  sixty — said  they — did  our  Lord  send  forth, 
Made  perfect  in  restraint  and  passion-free, 

To  teach  the  Way ; but  the  World-honored  turned 
South  from  the  Deer-park  and  Isipatan 
To  Yashti  and  King  Bimbsara’s  realm, 

Where  many  days  he  taught ; and  after  these 
King  Bimbs&ra  and  his  folk  believed, 

Learning  the  law  of  love  and  ordered  life. 

Also  he  gave  the  Master,  of  free  gift, — 

Pouring  forth  water  on  the  hands  of  Buddh — 

The  Bamboo-Garden,  named  Weluvana, 

Wherein  are  streams  and  caves  and  lovely  glades  ; 
And  the  King  set  a stone  there,  carved  with  this  : — 


BOOK  THE  SEVENTH. 


Yd  dharma  hetuppabhawa 
Yesan  hdtun  Tathdgato  ; 

Aha  yesan  cha  yo  nirodhd 
Ewan  wadi  Maha  sa?nano. 

“ What  life’s  course  and  cause  sustain 
These  Tathagato  made  plain  ; 

What  delivers  from  life’s  woe 
That  our  Lord  hath  made  us  know.” 

And,  in  that  Garden — said  they — there  was  held 
A high  Assembly,  where  the  Teacher  spake 
Wisdom  and  power,  winning  all  souls  which  heard, 

So  that  nine  hundred  took  the  yellow  robe — 

Such  as  the  Master  wears, — and  spread  his  Law ; 
And  this  the  gdthi 16  was  wherewith  he  closed : — 

Sabba  pdpassa  akaranan ; 

Kusalassa  upasampadd  ; 

Sa  chitta  pariyodapanan  j 
Etan  JBudhanusasanan. 

“ Evil  swells  the  debts  to  pay, 

Good  delivers  and  acquits  ; 

Shun  evil,  follow  good  ; hold  sway 
Over  thyself.  This  is  the  Way.” 

Whom,  when  they  ended,  speaking  so  of  him, 

With  gifts,  and  thanks  which  made  the  jewels  dull. 
The  Princess  recompensed.  “ But  by  what  road 
Wendeth  my  Lord  ? ” she  asked  : the  merchants  said, 
“ Ydjans 16  three-score  stretch  from  the  city-walls 


132 


THE  LIGHT  OF  ASIA. 


To  Rajdgriha,  whence  the  easy  path 
Passeth  by  Sona  17  hither  and  the  hills. 

Our  oxen,  treading  eight  slow  kos  ® a day, 

Came  in  one  moon.” 

Then  the  King  hearing  word, 
Sent  nobles  of  the  Court — well-mounted  lords — 

Nine  separate  messengers,  each  embassy 
Bidden  to  say,  “ The  King  Suddhodana — 

Nearer  the  pyre  by  seven  long  years  of  lack, 
Wherethrough  he  hath  not  ceased  to  seek  for  thee — 
Prays  of  his  son  to  come  unto  his  own, 

The  Throne  and  people  of  this  longing  Realm, 

Lest  he  shall  die  and  see  thy  face  no  more.” 

Also  nine  horsemen  sent  Yasbdhara 
Bidden  to  say,  “ The  Princess  of  thy  House — 
Rahula’s  mother 19 — craves  to  see  thy  face 
As  the  night-blowing  moon-flower’s  swelling  heart  ” 
Pines  for  the  moon,  as  pale  asoka-buds 51 
Wait  for  a woman’s  foot  : if  thou  hast  found 
More  than  was  lost,  she  prays  her  part  in  this, 
Rahula’s  part,  but  most  of  all  thyself.” 

So  sped  the  Sdkya  Lords,  but  it  befell 

That  each  one,  with  the  message  in  his  mouth, 

Entered  the  Bamboo-Garden  in  that  hour 

When  Buddha  taught  his  Law  ; and — hearing — each 

Forgot  to  speak,  lost  thought  of  King  and  quest, 

Of  the  sad  Princess  even  ; only  gazed 
Eye-rapt  upon  the  Master  ; only  hung 
Heart-caught  upon  the  speech,  compassionate, 
Commanding,  perfect,  pure,  enlightening  all, 

Poured  from  those  sacred  lips.  Look  ! like  a bee 


BOOK  THE  SEVENTH. 


133 


Winged  for  the  hive,  who  sees  the  mogras22  spread 
And  scents  their  utter  sweetness  on  the  air, 

If  he  be  honey-filled,  it  matters  not ; 

If  night  be  nigh,  or  rain,  he  will  not  heed  ; 

Needs  must  he  light  on  those  delicious  blooms 
And  drain  their  nectar  ; so  these  messengers 
One  with  another,  hearing  Buddha’s  words, 

Let  go  the  purpose  of  their  speed,  and  mixed. 
Heedless  of  all,  amid  the  Master’s  train. 

Wherefore  the  King  bade  that  Udayi23  go — 

Chiefest  in  all  the  Court,  and  faithfulest, 

Siddartha’s  playmate  in  the  happier  days — 

Who,  as  he  drew  anear  the  garden,  plucked 
Blown  tufts  of  tree-wool 24  from  the  grove  and  sealed 
The  entrance  of  his  hearing  ; thus  he  came 
Safe  through  the  lofty  peril  of  the  place 
And  told  the  message  of  the  King,  and  her’s. 

Then  meekly  bowed  his  head  and  spake  our  Lord 
Before  the  people,  “ Surely  I shall  go  ! 

It  is  my  duty  as  it  was  my  will; 

Let  no  man  miss  to  render  reverence 
To  those  who  lend  him  life,  whereby  come  means 
To  live  and  die  no  more,  but  safe  attain 
Blissful  Nirvana,25  if  ye  keep  the  Law, 

Purging  past  wrongs  and  adding  nought  thereto, 
Complete  in  love  and  lovely  charities. 

Let  the  King  know  and  let  the  Princess  hear 
I take  the  way  forthwith.”  This  told,  the  folk 
Of  white  Kapilavastu  and  its  fields 
Made  ready  for  the  entrance  of  their  Prince. 


134 


THE  LIGHT  OF  ASIA. 


At  the  south  gate  a bright  pavilion  rose 
With  flower-wreathed  pillars  and  the  walls  of  silk 
Wrought  on  their  red  and  green  with  woven  gold- 
Also  the  roads  were  laid  with  scented  boughs 
Of  neem26  and  mango,27  and  full  masakhs28  shed 
Sandal  and  jasmine  on  the  dust,  and  flags  . 

Fluttered  ; and  on  the  day  when  he  should  come 
It  was  ordained  how  many  elephants — 

With  silver  howdahs29  and  their  tusks  gold-tipped — 
Should  wait  beyond  the  ford,  and  where  the  drums 
Should  boom  “ Siddartha  cometh  ! ” where  the  lords 
Should  light  and  worship,  and  the  dancing-girls 
Where  they  should  strew  their  flowers  with  dance  and  song 
So  that  the  steed  he  rode  might  tramp  knee-deep 
In  rose  and  balsam,  and  the  ways  be  fair  ; 

While  the  town  rang  with  music  and  high  joy. 

This  was  ordained,  and  all  men’s  ears  were  pricked 
Dawn  after  dawn  to  catch  the  first  drum’s  beat 
Announcing,  “ Now  he  cometh  ! ” 

But  it  fell — 

Eager  to  be  before — Yasbdhara 
Rode  in  her  litter  to  the  city-walls 
Where  soared  the  bright  pavilion.  All  around 
A beauteous  garden  smiled — Nigrodha30  named — 

Shaded  with  bel-trees31  and  the  green-plumed  dates, 
New-trimmed  and  gay  with  winding  walks  and  banks 
Of  fruits  and  flowers  ; for  the  southern  road 
Skirted  its  lawns,  on  this  hand  leaf  and  bloom, 

On  that  the  suburb-huts  where  base-boms  dwelt 
Outside  the  gates,  a patient  folk  and  poor, 

Whose  touch  for  Kshatriya32  and  priest  of  Brahm 


BOOK  THE  SEVENTH. 


135 


Were  sore  defilement.  Yet  those,  too,  were  quick 
With  expectation,  rising  ere  the  dawn 
To  peer  along  the  road,  to  climb  the  trees 
At  far-off  trumpet  of  some  elephant, 

Or  stir  of  temple-drum  ; and  when  none  came, 
Busied  with  lowly  chares33  to  please  the  Prince  ; 
Sweeping  their  door-stones,  setting  forth  their  flags, 
Stringing  the  fluted  fig-leaves  into  chains, 

New  furbishing  the  Lingam,34  decking  new 
Yesterday’s  faded  arch  of  boughs,  but  aye 
Questioning  wayfarers  if  any  noise 
Be  on  the  road  of  great  Siddartha.  These 
The  Princess  marked  with  lovely  languid  eyes, 
Watching,  as  they,  the  southward  plain,  and  bent 
Like  them  to  listen  if  the  passers  gave 
News  of  the  path.  So  fell  it  she  beheld 
One  slow  approaching  with  his  head  close  shorn, 

A yellow  cloth  over  his  shoulder  cast, 

Girt  as  the  hermits  are,  and  in  his  hand 
An  earthen  bowl,  shaped  melonwise,  the  which 
Meekly  at  each  hut-door  he  held  a space, 

Taking  the  granted  dole  with  gentle  thanks 
And  all  as  gently  passing  where  none  gave. 

Two  followed  him  wearing  the  yellow  robe, 

But  he  who  bore  the  bowl  so  lordly  seemed, 

So  reverend,  and  with  such  a passage  moved, 

With  so  commanding  presence  filled  the  air, 

With  such  sweet  eyes  of  holiness  smote  all, 

That  as  they  reached  him  alms  the  givers  gazed 
Awestruck  upon  his  face,  and  some  bent  down 
In  worship,  and  some  ran  to  fetch  fresh  gifts, 


136 


THE  LIGHT  OF  ASIA. 


Grieved  to  be  poor  ; till  slowly,  group  by  group, 
Children  and  men  and  women  drew  behind 
Into  his  steps,  whispering  with  covered  lips, 

“ Who  is  he  ? who  ? when  looked  a Rishi 35  thus  ? ” 

Rut  as  he  came  with  quiet  footfall  on 

Nigh  the  pavilion,  lo  ! the  silken  door 

Lifted,  and,  all  unveiled,  Yasbdhara 

Stood  in  his  path  crying,  “ Siddartha  ! Lord  ! ” 

With  wide  eyes  streaming  and  with  close-clasped  hands, 
Then  sobbing  fell  upon  his  feet,  and  lay. 

Afterwards,  when  this  weeping  lady  passed 
Into  the  Noble  Paths,36  and  one  had  prayed 
Answer  from  Buddha  wherefore — being  vowed 
Quit  of  all  mortal  passion  and  the  touch, 

Flower-soft  and  conquering,  of  a woman’s  hands — 

He  suffered  such  embrace,  the  Master  said  : 

“ The  greater  beareth  with  the  lesser  love 
So  it  may  raise  it  unto  easier  heights. 

Take  heed  that  no  man,  being  ’scaped  from  bonds, 
Vexeth  bound  souls  with  boasts  of  liberty. 

Free  are  ye  rather  that  your  freedom  spread 
By  patient  winning  and  sweet  wisdom’s  skill. 

Three  eras  of  long  toil  bring  Bodhisats37 — 

Who  will  be  guides  and  help  this  darkling  world — 
Unto  deliverance,  and  the  first  is  named 
Of  deep  ‘ Resolve,’  the  second  of  ‘Attempt,’ 

The  third  of  ‘ Nomination.’  Lo  ! I lived 
In  era  of  Resolve,  desiring  good, 

Searching  for  wisdom,  but  mine  eyes  were  sealed. 

Count  the  gray  seeds  on  yonder  castor-clump, 


BOOK  THE  SEVENTH. 


*37 


So  many  rains  it  is  since  I was  Ram, 

A merchant  of  the  coast  which  looketh  south 
To  Lanka38  and  the  hiding  place  of  pearls. 

Also  in  that  far  time  Yasbdhara 
Dwelt  with  me  in  our  village  by  the  sea, 

Tender  as  now,  and  Lakshmi  was  her  name. 

And  I remember  how  I journeyed  thence 
Seeking  our  gain,  for  poor  the  household  was 
And  lowly.  Not  the  less  with  wistful  tears 
She  prayed  me  that  I should  not  part,  nor  tempt 
Perils  by  land  and  water.  ‘ How  could  love 
Leave  what  it  loved  ?’  she  wailed  ; yet,  venturing,  I 
Passed  to  the  Straits,  and  after  storm  and  toil 
And  deadly  strife  with  creatures  of  the  deep, 

And  woes  beneath  the  midnight  and  the  noon, 
Searching  the  wave  I won  therefrom  a pearl 
Moonlike  and  glorious,  such  as  Kings  might  buy 
Emptying  their  treasury.  Then  came  I glad 
Unto  mine  hills,  but  over  all  that  land 
Famine  spread  sore  ; ill  was  I stead  to  live 
In  journey  home,  and  hardly  reached  my  door — 

Aching  for  food — with  that  white  wealth  of  the  sea 
Tied  in  my  girdle.  Yet  no  food  was  there  ; 

And  on  the  threshold  she  for  whom  I toiled — 

More  than  myself — lay  with  her  speechless  lips 
Nigh  unto  death  for  one  small  gift  of  grain. 

Then  cried  I,  ‘ If  there  be  who  hath  of  grain, 

Here  is  a kingdom’s  ransom  for  one  life  : 

Give  Lakshmi  bread  and  take  my  moonlight  pearl. 
Whereat  one  brought  the  last  of  all  his  hoard, 

Millet — three  seers 39 — and  clutched  the  beauteous  thing. 


I38  THE  LIGHT  OF  ASIA. 

But  Lakshmi  lived  and  sighed  with  gathered  life, 

‘ Lo  ! thou  didst  love  indeed  ! ’ I spent  my  pearl 
Well  in  that  life  to  comfort  heart  and  mind 
Else  quite  uncomforted,  but  these  pure  pearls, 

My  last  large  gain,  won  from  a deeper  wave — 

The  Twelve  Nidanas40  and  the  Law  of  Good— 

Cannot  be  spent,  nor  dimmed,  and  most  fulfill 
Their  perfect  beauty  being  freeliest  given. 

For  like  as  is  to  Meru4'  yonder  hill 
Heaped  by  the  little  ants,  and  like  as  dew 
Dropped  in  the  footmark  of  a bounding  roe 
Unto  the  shoreless  seas,  so  was  that  gift 
Unto  my  present  giving  ; and  so  love — 

Vaster  in  being  free  from  toils  of  sense — 

Was  wisest  stooping  to  the  weaker  heart  ; 

And  so  the  feet  of  sweet  Yasbdhara 

Passed  into  peace  and  bliss,  being  softly  led.”45 

But  when  the  King  heard  how  Siddartha  came 
Shorn,  with  the  mendicant’s  sad-colored  cloth, 

And  stretching  out  a bowl  to  gather  orts 
From  base-borns’  leavings,  wrathful  sorrow  drove 
Love  from  his  heart.  Thrice  on  the  ground  he  spat, 
Plucked  at  his  silvered  beard,  and  strode  straight  forth 
Lackeyed  by  trembling  lords.  Frowning  he  clomb 
Upon  his  war-horse,  drove  the  spurs,  and  dashed, 
Angered,  through  wondering  streets  and  lanes  of  folk, 
Scarce  finding  breath  to  say,  “ The  King  ! bow  down  ! ” 
Ere  the  loud  cavalcade  had  clattered  by  : 

Which — at  the  turning  by  the  Temple-wall 
Where  the  south  gate  was  seen — encountered  full 


BOOK  THE  SEVENTH. 


139 


A mighty  crowd  ; to  every  edge  of  it 
Poured  fast  more  people,  till  the  roads  were  lost, 

Blotted  by  that  huge  company  which  thronged 
And  grew,  close  following  him  whose  look  serene 
Met  the  old  King’s.  Nor  lived  the  father’s  wrath 
Longer  than  while  the  gentle  eyes  of  Buddh 
Lingered  in  worship  on  his  troubled  brows, 

Then  downcast  sank,  with  his  true  knee,  to  earth 
In  proud  humility.  So  dear  it  seemed 
To  see  the  Prince,  to  know  him  whole,  to  mark 
That  glory  greater  than  of  earthly  state 
Crowning  his  head,  that  majesty  which  brought 
All  men,  so  awed  and  silent,  in  his  steps. 

Nathless  the  King  broke  forth,  “ Ends  it  in  this 
That  great  Siddartha  steals  into  his  realm, 

Wrapped  in  a clout,  shorn,  sandaled,  craving  food 
Of  low-borns,  he  whose  life  was  as  a God’s  ? 

My  son  ! heir  of  this  spacious  power,  and  heir 
Of  Kings  who  did  but  clap  their  palms  to  have 
What  earth  could  give  or  eager  service  bring  ? 

Thou  should’st  have  come  appareled  in  thy  rank, 

With  shining  spears  and  tramp  of  horse  and  foot. 

Lo  ! all  my  soldiers  camped  upon  the  road, 

And  all  my  city  waited  at  the  gates  ; 

Where  hast  thou  sojourned  through  these  evil  years 
Whilst  thy  crowned  father  mourned  ? and  she,  too,  there 
Lived  as  the  widows  use,  foregoing  joys  ; 

Never  once  hearing  sound  of  song  or  string, 

Nor  wearing  once  the  festal  robe,  till  now 
When  in  her  cloth  of  gold  she  welcomes  home 
A beggar  spouse  in  yellow  remnants  clad. 


140 


THE  LIGHT  OF  ASIA. 


Son  ! why  is  this  ? ” 

“ My  Father  ! ” came  reply, 

“ It  is  the  custom  of  my  race.” 

“ Thy  race,” 

Answered  the  King,  “counteth  a hundred  thrones 
From  Mahasammat,43  but  no  deed  like  this." 

“ Not  of  a mortal  line,”  the  Master  said, 

“ I spake,  but  of  descent  invisible, 

The  Buddhas  who  have  been  and  who  shall  be  : 

Of  these  am  I,  and  what  they  did  I do. 

And  this  which  now  befalls  so  fell  before 
That  at  his  gate  a King  in  warrior-mail 
Should  meet  his  son,  a Prince  in  hermit-weeds  ; 

And  that,  by  love  and  self-control,  being  more 
Than  mightiest  Kings  in  all  their  puissance, 

The  appointed  Helper  of  the  Worlds  should  bow — 

As  now  do  I — and  with  all  lowly  love 
Proffer,  where  it  is  owed  for  tender  debts, 

The  first-fruits  of  the  treasure  he  hath  brought ; 

Which  now  I proffer.” 

Then  the  King  amazed 

Inquired  “What  treasure  ? ” and  the  Teacher  took 
Meekly  the  royal  palm,  and  while  they  paced 
Through  worshiping  streets — the  Princess  and  the  King 
On  either  side — he  told  the  things  which  make 
For  peace  and  pureness,  those  Four  noble  Truths44 
Which  hold  all  wisdom  as  shores  shut  the  seas, 

Those  eight  right  Rules45  whereby  who  will  may  walk — 

Monarch  or  slave — upon  the  perfect  Path 

That  hath  its  Stages  Four46  and  Precepts  Eight,41 


BOOK  THE  SEVENTH.  I41 

Whereby  whoso  will  live — mighty  or  mean, 

Wise  or  unlearned,  man,  woman,  young  or  old — 

Shall  soon  or  late  break  from  the  wheels  of  life 
Attaining  blest  Nirv&na.  So  they  came 
Into  the  Palace-porch,  Suddhodana 
With  brows  unknit  drinking  the  mighty  words, 

And  in  his  own  hand  carrying  Buddha’s  bowl, 

Whilst  a new  light  brightened  the  lovely  eyes 
Of  sweet  Yasbdhara  and  sunned  her  tears  ; 

And  that  night  entered  they  the  Way  of  Peace. 


©00k  tl)c 


A broad  mead  spreads  by  swift  Kohana’s  bank 
At  Nagara  five  days  shall  bring  a rnan 
In  ox-wain3  thither  from  Bendres’  shrines 
Eastward  and  northward  journeying.  The  horns 
Of  white  Himala  look  upon  the  place, 

Which  all  the  year  is  glad  with  blooms  and  girt 
By  groves  made  green  from  that  bright  streamlet’s  wave. 
Soft  are  its  slopes  and  cool  its  fragrant  shades, 

And  holy  all  the  spirit  of  the  spot 
Unto  this  time  : the  breath  of  eve  comes  hushed 
Over  the  tangled  thickets,  and  high  heaps 
Of  carved  red  stones  cloven  by  root  and  stem 
Of  creeping  fig,  and  clad  with  waving  veil 
Of  leaf  and  grass.  The  still  snake  glistens  forth 
From  crumbled  work  of  lac  and  cedar-beams 
To  coil  his  folds  there  on  deep-graven  slabs  ; 

The  lizard  dwells  and  darts  o’er  painted  floors 
Where  kings  have  paced  ; the  gray  fox  litters  safe 
Under  the  broken  thrones;  only  the  peaks, 

And  stream,  and  sloping  lawns,  and  gentle  air 
Abide  unchanged.  All  else,  like  all  fair  shows 
Of  life,  are  fled — for  this  is  where  it  stood, 

142 


BOOK  THE  EIGHTH. 


143 


The  city  of  Suddhodana,  the  hill 
Whereon,  upon  an  eve  of  gold  and  blue 
At  sinking  sun  Lord  Buddha  set  himself 
To  teach  the  Law  in  hearing  of  his  own. 

Lo  ! ye  shall  read  it  in  the  Sacred  Books  1 

How,  being  met  in  that  glad  pleasaunce-place—  * 

A garden  in  old  days  with  hanging  walks, 

Fountains,  and  tanks,  and  rose-banked  terraces  • 

Girdled  by  gay  pavilions  and  the  sweep 

Of  stately  palace-fronts — the  Master  sate 

Eminent,  worshiped,  all  the  earnest  throng 

Catching  the  opening  of  his  lips  to  learn 

That  wisdom  which  hath  made  our  Asia  mild  ; 

Whereto  four  hundred  crors3  of  living  souls 
Witness  this  day.  Upon  the  King’s  right  hand 
He  sate,  and  round  were  ranged  the  Sakya  Lords 
Ananda,  Devadatta — all  the  Court. 

Behind  stood  Seriyut  and  Mugallan,  chiefs 
Of  the  calm  brethren  in  the  yellow  garb, 

A goodly  company.  Between  his  knees 
Rahula  smiled  with  wondering  childish  eyes 
Bent  on  the  awful  face,  while  at  his  feet 
Sate  sweet  Yasbdhara,  her  heartaches  gone, 

Foreseeing  that  fair  love  which  doth  not  feed 
On  fleeting  sense,  that  life  which  knows  no  age, 

That  blessed  last  of  deaths  when  Death  is  dead, 

His  victory  and  hers.  Wherefore  she  laid 
Her  hand  upon  his  hands,  folding  around 
Her  silver  shoulder-cloth  his  yellow  robe, 

Nearest  in  all  the  world  to  him  whose  words 


144 


THE  LIGHT  OF  ASIA. 


The  Three  Worlds  waited  for.  I cannot  tell 
A small  part  of  the  splendid  lore  which  broke 
From  Buddha’s  lips:  I am  a late-come  scribe 
Who  love  the  Master  and  his  love  of  men, 

And  tell  this  legend,  knowing  he  was  wise, 

But  have  not  wit  to  speak  beyond  the  books  ; 

And  time  hath  blurred  their  script  and  ancient  sense. 
Which  once  was  new  and  mighty,  moving  all. 

A little  of  that  large  discourse  I know 
Which  Buddha  spake  on  the  soft  Indian  eve. 

Also  I know  it  writ  that  they  who  heard 
Were  more — lakhs4  more — crors  more — than  could  be 
seen, 

For  all  the  Devas  and  the  Dead  thronged  there, 

Till  Heaven  was  emptied  to  the  seventh  zone 
And  uttermost  dark  Hells  opened  their  bars  ; 

Also  the  daylight  lingered  past  its  time 
In  rose-leaf  radiance  on  the  watching  peaks, 

So  that  it  seemed  Night  listened  in  the  glens 
And  Noon  upon  the  mountains  ; yea,  they  write, 

The  evening  stood  between  them  like  some  maid 

Celestial,  love-struck,  rapt  ; the  smooth-rolled  clouds 

Her  braided  hair  ; the  studded  stars  the  pearls 

And  diamonds  of  her  coronal  ; the  moon 

Her  forehead-jewel,  and  the  deepening  dark 

Her  woven  garments.  ’Twas  her  close-held  breath 

Which  came  in  scented  sighs  across  the  lawns 

While  our  Lord  taught,  and,  while  he  taught,  who  heard — 

Though  he  were  stranger  in  the  land,  or  slave, 

High  caste  or  low,  come  of  the  Aryan  blood, 

Or  Mlech5  or  Jungle-dweller — seemed  to  hear 


BOOK  THE  EIGHTH. 


145 


What  tongue  his  fellows  talked.  Nay,  outside  those 
Who  crowded  by  the  river,  great  and  small, 

The  birds  and  beasts  and  creeping  things6 — ’tis  writ — 
Had  sense  of  Buddha’s  vast  embracing  love 
And  took  the  promise  of  his  piteous  speech  ; 

So  that  their  lives — prisoned  in  shape  of  ape, 

Tiger,  or  deer,  shagged  bear,  jackal,  or  wolf, 
Foul-feeding  kite,  pearled  dove,  or  peacock  gemmed, 
Squat  toad,  or  speckled  serpent,  lizard,  bat  ; 

Yea,  or  of  fish  fanning  the  river-waves — 

Touched  meekly  at  the  skirts  of  brotherhood 
With  man  who  hath  less  innocence  than  these  ; 

And  in  mute  gladness  knew  their  bondage  broke 
Whilst  Buddha  spake  these  things  before  the  King  : — 

o - 

Om,7  amitaya  ! 8 measure  not  with  words 

Th’  Immeasurable  : nor  sink  the  string  of  thought 
Into  the  Fathomless.  Who  asks  doth  err, 

Who  answers,  errs.  Say  nought ! 

The  Books  teach  Darkness  was,  at  first  of  all, 

And  Brahm,  sole  meditating  in  that  night  : 

Look  not  for  Brahm9  and  the  Beginning  there ! 

Nor  him,  nor  any  light 

Shall  any  gazer  see  with  mortal  eyes, 

Or  any  searcher  know  by  mortal  mind  ; 

Veil  after  veil  will  lift — but  there  must  be 
Veil  upon  veil  behind. 


146 


THE  LIGHT  OF  ASIA. 


Stars  sweep  and  question  not.  This  is  enough 
That  life  and  death  and  joy  and  woe  abide  ; 

And  cause  and  sequence,  and  the  course  of  time, 

And  Being’s  ceaseless  tide, 

Which,  ever-changing,  runs,  linked  like  a river 
By  ripples  following  ripples,  fast  or  slow — 

The  same  yet  not  the  same — from  far-off  fountain 
To  where  its  waters  flow 

Into  the  seas.  These,  steaming  to  the  Sun, 

Give  the  lost  wavelets  back  in  cloudy  fleece 
To  trickle  down  the  hills,  and  glide  again  ; 

Having  no  pause  or  peace. 

This  is  enough  to  know,  the  phantasms  are  ; 

The  Heavens,  Earths,  Worlds,  and  changes  changing 
them 

A mighty  whirling  wheel  of  strife  and  stress 
Which  none  can  stay  or  stem. 

Pray  not ! the  darkness  will  not  brighten  ! Ask 
Nought  from  the  Silence,  for  it  cannot  speak  ! 

Vex  not  your  mournful  minds  with  pious  pains  ! 

Ah  ! Brothers,  Sisters  ! seek 

Nought  from  the  helpless  gods  by  gift  and  hymn, 

Nor  bribe  with  blood,  nor  feed  with  fruit  and  cakes  ; 
Within  yourselves  deliverance  must  be  sought ; 

Each  man  his  prison  makes.10 


BOOK  THE  EIGHTH. 


147 


Each  hath  such  lordship  as  the  loftiest  ones  ; 

Nay,  for  with  Powers  above,  around,  below, 

As  with  all  flesh  and  whatsoever  lives, 

Act  maketh  joy  and  woe. 

What  hath  been  bringeth  what  shall  be,  and  is, 

Worse — better — last  for  first  and  first  for  last ; 

The  Angels  in  the  Heavens  of  Gladness  reap 
Fruits  of  a holy  past. 

The  devils  in  the  underworlds  wear  out 
Deeds  that  were  wicked  in  an  age  gone  by. 

Nothing  endures  : tair  virtues  waste  with  time, 

Foul  sins  grow  purged  thereby. 

Who  toiled  a slave  may  come  anew  a Prince 
For  gentle  worthiness  and  merit  won  ; 

Who  ruled  a King  may  wander  earth  in  rags 
For  things  done  and  undone. 

Higher  than  Indra’s 11  ye  may  lift  your  lot, 

And  sink  it  lower  than  the  worm  or  gnat ; 

The  end  of  many  myriad  lives  is  this, 

The  end  of  myriads  that. 

Only,  while  turns  this  wheel  invisible, 

No  pause,  no  peace,  no  staying-place  can  be  ; 

Who  mounts  will  fall,  who  falls  may  mount  ; the  spokes 
Go  round  unceasingly  ! 

***** 


148 


THE  LIGHT  OF  ASIA. 


If  ye  lay  bound  upon  the  wheel  of  change, 

And  no  way  were  of  breaking  from  the  chain, 

The  Heart  of  boundless  Being  is  a curse, 

The  Soul  of  Things  fell  Pain. 

Ye  are  not  bound  ! the  Soul  of  Things  is  sweet, 
The  Heart  of  Being  is  celestial  rest  ; 

Stronger  than  woe  is  will : that  which  was  Good 
Doth  pass  to  Better — Best. 

I,  Buddh,  who  wept  with  all  my  brothers’  tears, 
Whose  heart  was  broken  by  a whole  world’s  woe, 

Laugh  and  am  glad,  for  there  is  Liberty*! 

Ho  ! ye  who  suffer  ! know 

Ye  suffer  from  yourselves.  None  else  compels, 
None  other  holds  you  that  ye  live  and  die, 

And  whirl  upon  the  wheel,  and  hug  and  kiss 
Its  spokes  of  agony, 

Its  tire  of  tears,  its  nave  of  nothingness. 

Behold,  I show  you  Truth  ! Lower  than  hell, 

Higher  than  heaven,  outside  the  utmost  stars, 
Farther  than  Brahm  doth  dwell, 

Before  beginning,  and  without  an  end, 

As  space  eternal  and  as  surety  sure, 

Is  fixed  a power  divine  which  moves  to  good, 

Only  its  laws  endure. 

This  is  its  touch  upon  the  blossomed  rose, 

The  fashion  of  its  hand  shaped  lotus-leaves; 


BOOK  THE  EIGHTH. 


149 


In  dark  soil  and  the  silence  of  the  seeds 
The  robe  of  Spring  it  weaves  ; 

That  is  its  painting  on  the  glorious  clouds, 

And  these  its  emeralds  on  the  peacock’s  train  ; 

It  hath  its  stations  in  the  stars  ; its  slaves 
In  lightning,  wind,  and  rain. 

Out  of  the  dark  it  wrought  the  heart  of  man, 

Out  of  dull  shells  the  pheasant’s  penciled  neck  ; 

Ever  at  toil,  it  brings  to  loveliness 
All  ancient  wrath  and  wreck. 

The  gray  eggs  in  the  golden  sun-bird’s  nest 
Its  treasures  are,  the  bees’  six-sided  cell 

Its  honey-pot  ; the  ant  wots  of  its  ways, 

The  white  doves  know  them  well. 

It  spreadeth  forth  for  flight  the  eagle’s  wings 
What  time  she  beareth  home  her  prey  ; it  sends 

The  she-wolf  to  her  cubs  ; for  unloved  things 
It  findeth  food  and  friends. 

It  is  not  marred  nor  stayed  in  any  use, 

All  liketh  it ; the  sweet  white  milk  it  brings 

To  mothers’  breasts  ; it  brings  the  white  drops,  too, 
Wherewith  the  young  snake  stings. 

The  ordered  music  of  the  marching  orbs 
It  makes  in  viewless  canopy  of  sky  ; 

In  deep  abyss  of  earth  it  hides  up  gold, 

Sards,  sapphires,  lazuli. 


THE  LIGHT  OF  ASIA. 


*5° 

Ever  and  ever  bringing  secrets  forth, 

It  sitteth  in  the  green  of  forest-glades 

Nursing  strange  seedlings  at  the  cedar’s  root, 

Devising  leaves,  blooms,  blades. 

It  slayeth  and  it  saveth,  nowise  moved 
Except  unto  the  working  out  of  doom  ; 

Its  threads  are  Love  and  Life ; and  Death  and  Pain 
The  shuttles  of  its  loom. 

It  maketh  and  unmaketh,  mending  all ; 

What  it  hath  wrought  is  better  than  hath  been  ; 

Slow  grows  the  splendid  pattern  that  it  plans 
Its  wistful  hands  between. 

This  is  its  work  upon  the  things  ye  see, 

The  unseen  things  are  more  ; men’s  hearts  and  minds, 

The  thoughts  of  peoples  and  their  ways  and  wills. 

Those,  too,  the  great  Law  binds. 

Unseen  it  helpeth  ye  with  faithful  hands, 

Unheard  it  speaketh  stronger  than  the  storm. 

Pity  and  Love  are  man’s  because  long  stress 
Molded  blind  mass  to  form. 

It  will  not  be  contemned  of  any  one  ; 

Who  thwarts  it  loses,  and  who  serves  it  gains  ; 

The  hidden  good  it  pays  with  peace  and  bliss, 

The  hidden  ill  with  pains. 

It  seeth  everywhere  and  marketh  all  : 

Do  right — it  recompenseth  ! do  one  wrong — 


BOOK  THE  EIGHTH. 


*5* 

The  equal  retribution  must  be  made, 

Though  Dharma  12  tarry  long. 

It  knows  not  wrath  nor  pardon  ; utter-true 

Its  measures  mete,  its  faultless  balance  weighs  ; 

Times  are  as  nought,  to-morrow  it  will  judge, 

Or  after  many  days. 

By  this  the  slayer’s  knife  did  stab  himself  ; 

The  unjust  judge  hath  lost  his  own  defender  ; 

The  false  tongue  dooms  its  lie  ; the  creeping  thief 
And  spoiler  rob,  to  render. 

Such  is  the  Law  which  moves  to  righteousness, 

Which  none  at  last  can  turn  aside  or  stay  ; 

The  heart  of  it  is  Love,  the  end  of  it 

Is  Peace  and  Consummation  sweet.  Obey  ! 

* * * * 

The  Books  say  well,  my  Brothers  ! each  man’s  life 
The  outcome  of  his  former  living  is  ; 

The  bygone  wrongs  bring  forth  sorrows  and  woes, 

The  bygone  right  breeds  bliss. 

That  which  ye  sow  ye  reap.  See  yonder  fields  ! 

The  sesamum  was  sesamum,13  the  corn 
Was  corn.  The  Silence  and  the  Darkness  knew  ! 

So  is  a man’s  fate  born. 

He  cometh,  reaper  of  the  things  he  sowed, 

Sesamum,  corn,  so  much  cast  in  past  birth  ; 


152 


THE  LIGHT  OF  ASIA. 


And  so  much  weed  and  poison-stuff,  which  mar 
Him  and  the  aching  earth. 

If  he  shall  labor  rightly,  rooting  these, 

And  planting  wholesome  seedlings  where  they  grew, 

Fruitful  and  fair  and  clean  the  ground  shall  be, 

And  rich  the  harvest  due. 

If  he  who  liveth,  learning  whence  woe  springs, 
Endureth  patiently,  striving  to  pay 

His  utmost  debt  for  ancient  evils  done 
In  Love  and  Truth  alway  ; 

If  making  none  to  lack,  he  throughly  purge 
The  lie  and  lust  of  self  forth  from  his  blood  ; 

Suffering  all  meekly,  rendering  for  offense 
Nothing  but  grace  and  good  ; 

If  he  shall  day  by  day  dwell  merciful, 

Holy  and  just  and  kind  and  true  ; and  rend 

Desire  from  where  it  clings  with  bleeding  roots, 

Till  love  of  life  have  end  : 

He — dying — leaveth  as  the  sum  of  him 

A life-count  closed,  whose  ills  are  dead  and  quit, 

Whose  good  is  quick  and  mighty,  far  and  near, 

So  that  fruits  follow  it. 

No  need  hath  such  to  live  as  ye  name  life  ; 

That  which  began  in  him  when  he  began 

Is  finished  : he  hath  wrought  the  purpose  through 
Of  what  did  make  him  Man, 


BOOK  THE  EIGHTH. 


153 


Never  shall  yearnings  torture  him,  nor  sins 
Stain  him,  nor  ache  of  earthly  joys  and  woes 

Invade  his  safe  eternal  peace  ; nor  deaths 
And  lives  recur.  He  goes 

Unto  Nirvana.14  He  is  one  with  Life 
Yet  lives  not.  He  is  blest,  ceasing  to  be. 

Om,15  mani16  padme,”  om  ! the  Dewdrop  slips 
Into  the  shining  sea  ! 18 

***** 

This  is  the  doctrine  of  the  Karma.19  Learn  ! 

Only  when  all  the  dross  of  sin  is  quit, 

Only  when  life  dies  like  a white  flame  spent 
Death  dies  along  with  it. 

Say  not  “ I am,”  “ I was,”  or  “ I shall  be,” 

Think  not  ye  pass  from  house  to  house  of  flesh 

Like  travelers  who  remember  and  forget, 

Ill-lodged  or  well-lodged.  Fresh 

Issues  upon  the  Universe  that  sum 

Which  is  the  lattermost  of  lives.  It  makes 

Its  habitation  as  the  worm  spins  silk 
And  dwells  therein.  It  takes 

Function  and  substance  as  the  snake’s  egg  hatched 
Takes  scale  and  fang  ; as  feathered  reed-seeds  fly 

O’er  rock  and  loam  and  sand,  until  they  find 
Their  marsh  and  multiply. 


iS4 


THE  LIGHT  OF  ASIA. 


My  daily  way,  rejoicing  when  the  torch 

Lit  the  quick  flame  and  rolled  the  choking  smoke. 

For  it  is  written  if  an  Indian  wife 

Die  so,  her  love  shall  give  her  husband’s  soul 

For  every  hair  upon  her  head  a crore 

Of  years  in  Swerga.  Therefore  fear  I not. 

And  therefore,  Holy  Sir  ! my  life  is  glad, 

Nowise  forgetting  yet  those  other  lives 
Painful  and  poor,  wicked  and  miserable, 

Whereon  the  gods  grant  pity  ! but  for  me, 

What  good  I see  humbly  I seek  to  do, 

And  live  obedient  to  the  law,  in  trust 

That  what  will  come,  and  must  come,  shall  come  well.” 

Then  spake  our  Lord,  “ Thou  teachest  them  who  teach, 
Wiser  than  wisdom  in  thy  simple  lore. 

I Be  thou  content  to  know  not,  knowing  thus 
Thy  way  of  right  and  duty  : grow,  thou  flower  ! 

With  thy  sweet  kind  in  peaceful  shade  — the  light 
Of  Truth’s  high  noon  is  not  for  tender  leaves 


BOOK  THE  SIXTH. 


155 


Which  must  spread  broad  in  other  suns 'and  lift 
In  later  lives  a crowned  head  to  the  sky. 

Thou  who  hast  worshipped  me,  I worship  thee  ! 
Excellent  heart  ! learned  unknowingly. 

As  the  dove  is  which  flieth  home  by  love. 

In  thee  is  seen  why  there  is  hope  for  man 
And  where  we  hold  the  wheel  of  life  at  will. 

Peace  go  with  thee,  and  comfort  all  thy  days  ! 

As  thou  accomplishest,  may  I achieve  ! 

He  whom  thou  thoughtest  God  bids  thee  wish  this.” 

“ May’st  thou  achieve,”  she  said,  with  earnest  eyes 
Bent  on  her  babe,  who  reached  its  tender  hands 
To  Buddh  — knowing,  belike,  as  children  know, 
More  than  we  deem,  and  reverencing  our  Lord ; 

But  he  arose  — made  strong  with  that  pure  meat  — ■ 
And  bent  his  footsteps  where  a great  Tree  grew, 

The  Bodhi-tree  (thenceforward  in  all  years 

Never  to  fade,  and  ever  to  be  kept 

In  homage  of  the  world),  beneath  whose  leaves 


156  THE  LIGHT  OF  ASIA. 

So  grow  the  strifes  and  lusts  which  make  earth’s  war, 
So  grieve  poor  cheated  hearts  and  flow  salt  tears  ; 
So  wax  the  passions,  envies,  angers,  hates  ; 

So  years  chase  blood-stained  years 

With  wild  red  feet.  So,  where  the  grain  should  grow, 
Spreads  the  birdn-weed21  with  its  evil  root 
And  poisonous  blossoms  ; hardly  good  seeds  find 
Soil  where  to  fall  and  shoot ; 

And  drugged  with  poisonous  drink  the  soul  departs, 
And  fierce  with  thirst  to  drink  Karma  returns  ; 
Sense-struck  again  the  sodden  self  begins, 

And  new  deceits  it  earns. 

The  Third  is  Sorrow's  Ceasing.  This  is  peace 
To  conquer  love  of  self  and  lust  of  life, 

To  tear  deep-rooted  passion  from  the  breast, 

To  still  the  inward  strife  ; 

For  love  to  clasp  Eternal  Beauty  close  ; 

For  glory  to  be  Lord  of  self,  for  pleasure 
To  live  beyond  the  gods  ; for  countless  wealth 
To  lay  up  lasting  treasure 

Of  perfect  service  rendered,  duties  done 
In  charity,  soft  speech,  and  stainless  days  : 

These  riches  shall  not  fade  away  in  life, 

Nor  any  death  dispraise. 

Then  Sorrow  ends,  for  Life  and  Death  have  ceased  ; 
How  should  lamps  flicker  when  their  oil  is  spent  ? 


BOOK  THE  EIGHTH. 


157 


The  old  sad  count  is  clear,  the  new  is  clean  ; 

Thus  hath  a man  content. 

* * * * 

The  Fourth  Truth  is  The  Way.  It  openeth  wide. 

Plain  for  all  feet  to  tread,  easy  and  near, 

The  Noble  Eightfold  Path  ; it  goeth  straight 
To  peace  and  refuge.  Hear  ! 

Manifold  tracks  lead  to  yon  sister-peaks 

Around  whose  snows  the  gilded  clouds  are  curled  ; 
By  steep  or  gentle  slopes  the  climber  comes 
Where  breaks  that  other  world. 

Strong  limbs  may  dare  the  rugged  road  which  storms, 
Soaring  and  perilous,  the  mountain’s  breast  ; 

The  weak  must  wind  from  slower  ledge  to  ledge 
With  many  a place  of  rest. 

So  is  the  Eightfold  Path  which  brings  to  peace  ; 

By  lower  or  by  upper  heights  it  goes. 

The  firm  soul  hastes,  the  feeble  tarries.  AH 
Will  reach  the  sunlit  snows. 

The  First  good  Level  is  Right  Doctrine.  Walk 
In  Fear  of  Dharma,  shunning  all  offense  ; 

In  heed  of  Karmd,  which  doth  make  man’s  fate  ; 

In  lordship  over  sense. 

The  Second  is  Right  Purpose.  Have  good-will 
To  all  that  lives,  letting  unkindness  die 


THE  LIGHT  OF  ASIA. 


158 

And  greed  and  wrath  ; so  that  your  lives  be  made 
Like  soft  airs  passing  by. 

The  Third  is  Right  Discourse.  Govern  the  lips 
As  they  were  palace-doors,  the  King  within  ; 

Tranquil  and  fair  and  courteous  be  all  words 
Which  from  that  presence  win. 

The  Fourth  is  Right  Behavior.  Let  each  act 
Assoil  a fault  or  help  a merit  grow  : 

Like  threads  of  silver  seen  through  crystal  beads 
Let  love  through  good  deeds  show. 

Four  higher  roadways  be.  Only  those  feet 

May  tread  them  which  have  done  with  earthly  things  ; 
Right  Purity , Right  Thought , Right  Loneliness , 

Right  Rapture.  Spread  no  wings 

For  sunward  flight,  thou  soul  with  unplumed  vans  ! 

Sweet  is  the  lower  air  and  safe,  and  known 
The  homely  levels  : only  strong  ones  leave 
The  nest  each  makes  his  own. 

Dear  is  the  love,  I know,  of  Wife  and  Child  ; 

Pleasant  the  friends  and  pastimes  of  your  years ; 
Fruitful  of  good  Life’s  gentle  charities  ; 

False,  though  firm-set,  its  fears. 

Live — ye  who  must — such  lives  as  live  on  these  ; 

Make  golden  stair-ways  of  your  weakness  ; rise 
By  daily  sojourn  with  those  phantasies 
To  lovelier  verities. 


BOOK  THE  EIGHTH. 


iS9 


So  shall  ye  pass  to  clearer  heights  and  find 
Easier  ascents  and  lighter  loads  of  sins, 

And  larger  will  to  burst  the  bonds  of  sense. 

Entering  the  Path.  Who  wins 

To  such  commencement  hath  the  First  Stage  touched  ; 

He  knows  the  Noble  Truths,  the  Eightfold  Road  ; 
By  few  or  many  steps  such  shall  attain 
Nirvana’s  blest  abode. 

Who  standeth  at  the  Second  Stage,  made  free 
From  doubts,  delusions,  and  the  inward  strife, 

Lord  of  all  lusts,  quit  of  the  priests  and  books. 

Shall  live  but  one  more  life. 

Yet  onward  lies  the  Third  Stage  : purged  and  pure 
Hath  grown  the  stately  spirit  here,  hath  risen 
To  love  all  living  things  in  perfect  peace. 

His  life  at  end,  life’s  prison 

Is  broken.  Nay,  there  are  who  surely  pass 
Living  and  visible  to  utmost  goal 
By  Fourth  Stage  of  the  Holy  ones — the  Buddhs — 

And  they  of  stainless  soul. 

Lo  ! like  fierce  foes  slain  by  some  warrior, 

Ten  sins  along  these  Stages  lie  in  dust, 

The  Love  of  Self,  False  Faith,  and  Doubt  are  three^ 
Two  more,  Hatred  and  Lust. 

Who  of  these  Five  is  conqueror  hath  trod 
Three  stages  out  of  Four : yet  there  abide 


i6o 


THE  LIGHT  OF  ASIA. 


The  Love  of  Life  on  Earth,  Desire  for  Heaven, 
Self-Praise,  Error,  and  Pride. 

As  one  who  stands  on  yonder  snowy  horn 

Having  nought  o'er  him  but  the  boundless  blue, 

So,  these  sins  being  slain,  the  man  is  come 
Nirvana’s  verge  unto. 

Him  the  Gods  envy  from  their  lower  seats  ; 

Him  the  Three  Worlds  in  ruin  should  not  shake  ; 

All  life  is  lived  for  him,  all  deaths  are  dead  ; 

Karma  will  no  more  make 

New  houses.  Seeking  nothing,  he  gains  all  ; 

Foregoing  self,  the  Universe  grows  “ I : ” 

If  any  teach  NIRVANA  is  to  cease, 

Say  unto  such  they  lie. 

If  any  teach  NIRVANA  is  to  live, 

Say  unto  such  they  err  ;ss  not  knowing  this, 

Nor  what  light  shines  beyond  their  broken  lamps, 

Nor  lifeless,  timeless  bliss. 

Enter  the  Path  ! There  is  no  grief  like  Hate  ! 

No  pains  like  passions,  no  deceit  like  sense  ! 

Enter  the  Path  ! far  hath  he  gone  whose  foot 
Treads  down  one  fond  offense. 

Enter  the  Path  ! There  spring  the  healing  streams 
Quenching  all  thirst  ! there  bloom  th’  immortal  flowers 
Carpeting  all  the  way  with  joy  ! there  throng 
Swiftest  and  sweetest  hours  ! 


BOOK  THE  EIGHTH. 


More  is  the  treasure  of  the  Law  than  gems  ; 

Sweeter  than  comb  its  sweetness  ; its  delights 
Delightful  past  compare.  Thereby  to  live 
Hear  the  Five  Rules  aright  : — 

Kill  not — for  Pity’s  sake — and  lest  ye  slay 
The  meanest  thing  upon  its  upward  way. 

Give  freely  and  receive,  but  take  from  none 
By  greed,  or  force  or  fraud,  what  is  his  own. 

Bear  not  false  witness,  slander  not,  nor  lie  ; 

Truth  is  the  speech  of  inward  purity. 

Shun  drugs  and  drinks  which  work  the  wit  abuse  ; 
Clear  minds,  clean  bodies,  need  no  Soma  juice.23 

Touch  not  thy  neighbor’s  wife,  neither  commit 
Sins  of  the  flesh  unlawful  and  unfit. 

o 

These  words  the  Master  spake  of  duties  due 
To  father,  mother,  children,  fellows,  friends  ; 
Teaching  how  such  as  may  not  swiftly  break 
The  clinging  chains  of  sense — whose  feet  are  weak 
To  tread  the  higher  road — should  order  so 
This  life  of  flesh  that  all  their  hither  days 
Pass  blameless  in  discharge  of  charities 
And  first  true  footfalls  in  the  Eightfold  Path  ; 
Living  pure,  reverent,  patient,  pitiful, 

Loving  all  things  which  live  even  as  themselves  ; 

6 


162 


THE  LIGHT  OF  ASIA. 


Because  what  falls  for  ill  is  fruit  of  ill 
Wrought  in  the  past,  and  what  falls  well  of  good; 

And  that  by  howsomuch  the  householder 
Purgeth  himself  of  self  and  helps  the  world, 

By  so  much  happier  comes  he  to  next  stage, 

In  so  much  bettered  being.  This  he  spake, 

As  also  long  before,  when  our  Lord  walked 
By  Rajagriha  in  the  bamboo-grove  : 

For  on  a dawn  he  walked  there  and  beheld 
The  householder  Singala,  newly  bathed, 

Bowing  himself  with  bare  head  to  the  earth, 

To  Heaven,  and  all  four  quarters  ; while  he  threw 
Rice,  red  and  white,  from  both  hands.54  “ Wherefore  thus 
Bowest  thou,  Brother  ? ” said  the  Lord  ; and  he, 

“ It  is  the  way,  Great  Sir  ! our  fathers  taught 
At  every  dawn,  before  the  toil  begins, 

To  hold  off  evil  from  the  sky  above 

And  earth  beneath,  and  all  the  winds  which  blow.” 

Then  the  World-honored  spake  : “ Scatter  not  rice, 

But  offer  loving  thoughts  and  acts  to  all. 

To  parents  as  the  East  where  rises  light  ; 

To  teachers  as  the  South  whence  rich  gifts  come  ; 

To  wife  and  children  as  the  West  where  gleam 
Colors  of  love  and  calm,  and  all  days  end  ; 

To  friends  and  kinsmen  and  all  men  as  North  ; 

To  humblest  living  things  beneath,  to  Saints 
And  Angels  and  the  blessed  Dead  above  : 

So  shall  all  evil  be  shut  off,  and  so 

The  six  main  quarters  will  be  safely  kept.” 

But  to  his  own,  them  of  the  yellow  robe — 

They  who,  as  wakened  eagles,  soar  with  scorn 


BOOK  THE  EIGHTH. 


. 163 

From  life’s  low  vale,  and  wing  towards  the  Sun — 

To  these  he  taught  the  Ten  Observances, 

The  Dasa  silf  and  how  a mendicant 

Must  know  the  Three  Doors  26  and  the  Triple  Thoughts  ; 27 

The  Sixfold  States  of  Mind  j 28  the  Fivefold  Powers  ; 29 

The  Eight  High  Gates  of  Purity  ; 30  the  Modes 

Of  Understanding  ; 31  Iddhi  ; 34  Upeksha  j 33 

The  Five  great  Meditations  f which  are  food 

Sweeter  than  Amrit 35  for  the  holy  soul  ; 

The  f lianas 36  and  the  Three  Chief  Refuges F 
Also  he  taught  his  own  how  they  should  dwell  ; 

How  live,  free  from  the  snares  of  love  and  wealth  ; 

What  eat  and  drink  and  carry — three  plain  cloths, — 
Yellow,  of  stitched  stuff,  worn  with  shoulder  bare — 

A girdle,  almsbowl,  strainer.38  Thus  he  laid 
The  great  foundations  of  our  Sangha39  well, 

That  noble  Order  of  the  Yellow  Robe 
Which  to  this  day  standeth  to  help  the  World. 

So  all  that  night  he  spake,  teaching  the  Law : 

And  on  no  eyes  fell  sleep — for  they  who  heard 
Rejoiced  with  tireless  joy.  Also  the  King, 

When  this  was  finished,  rose  upon  his  throne 
And  with  bared  feet  bowed  low  before  his  Son 
Kissing  his  hem  ; and  said,  “Take  me,  O Son  ! 

Lowest  and  least  of  all  thy  Company.” 

And  sweet  Yasbdhara,  all  happy  now — 

Cried  “ Give  to  Rahula — thou  Blessed  One  ! 

The  Treasure  of  the  Kingdom  of  thy  Word 
For  his  inheritance.”  Thus  passed  these  Three 
Into  the  Path. 


164 


THE  LIGHT  OF  ASIA. 


Here  endeth  what  I write 
Who  love  the  Master  for  his  love  of  us. 

A little  knowing,  little  have  I told 
Touching  the  Teacher  and  the  Ways  of  Peace. 

Forty-five  rains  thereafter  showed  he  those 
In  many  lands  and  many  tongues  and  gave 
Our  Asia  light,  that  still  is  beautiful, 

Conquering  the  world  with  spirit  of  strong  grace : 

All  which  is  written  in  the  holy  Books, 

And  where  he  passed  and  what  proud  Emperors 
Carved  his  sweet  words  upon  the  rocks  and  caves  : 

And  how — in  fullness  of  the  times — it  fell 
The  Buddha  died,  the  great  Tathagato,40 
Even  as  a man  ’mongst  men,  fulfilling  all : 

And  how  a thousand  thousand  crors  since  then 
Have  trod  the  path  which  leads  whither  he  went 
Unto  Nirvana  where  the  Silence  lives. 

o 

Ah  ! Blessed  Lord  ! Oh,  High  Deliverer  ! 
Forgive  this  feeble  script,  which  doth  thee  wrong, 
Measuring  with  little  wit  thy  lofty  Love. 

Ah  ! Lover  ! Brother  ! Guide  ! Lamp  of  the  Law  ! 

I take  my  refuge  in  thy  name  and  thee! 

I TAKE  MY  REFUGE  IN  THY  Law  OF  GOOD  ! 

I TAKE  MY  REFUGE  IN  THY  ORDER  ! OM ! 

The  Dew  is  on  the  lotus  ! — rise,  Great  Sun  ! 

And  LIFT  MY  LEAF  AND  MIX  ME  WITH  THE  WAVE. 

Om  mani  padme  hum,41  the  Sunrise  comes  ! 

The  Dewdrop  slips  into  the  shining  Sea  ! 


&fier  JHcatl)  in  Arabia. 


BY  EDWIN  ARNOLD. 

He  who  died  at  Azan  sends 
This  to  comfort  all  his  friends  : 

Faithful  friends  ! It  lies,  I know, 

Pale  and  white  and  cold  as  snow  ; 

And  ye  say,  “ Abdallah’s  dead  ! ” 
Weeping  at  the  feet  and  head, 

I can  see  your  falling  tears, 

I can  hear  your  sighs  and  prayers  ; 
Yet  I smile  and  whisper  this, — 

“ I am  not  the  thing  you  kiss  ; 

Cease  your  tears,  and  let  it  lie  ; 

It  was  mine,  it  is  not  I.” 

Sweet  friends  ! What  the  women  lave 
For  its  last  bed  of  the  grave, 

Is  but  a hut  which  I am  quitting. 

Is  a garment  no  more  fitting, 

Is  a cage,  from  which,  at  last, 

Like  a hawk  my  soul  hath  passed. 
Love  the  inmate,  not  the  room, — 

The  wearer,  not  the  garb, — the  plume 
165 


i66 


AFTER  DEATH  IN  ARABIA. 


Of  the  falcon,  not  the  bars 
Which  kept  him  from  those  splendid  stars. 
Loving  friends  ! Be  wise  and  dry 
Straightway  every  weeping  eye, — 

What  ye  lift  upon  the  bier 
Is  not  worth  a wistful  tear. 

’Tis  an  empty  sea-shell, — one 
Out  of  which  the  pearl  is  gone  ; 

The  shell  is  broken,  it  lies  there  ; 

The  pearl,  the  all,  the  soul,  is  here. 

’Tis  an  earthen  jar,  whose  lid 
Allah  sealed,  the  while  it  hid 
That  treasure  of  his  treasury, 

A mind  that  loved  him  ; let  it  lie  ! 

Let  the  shard  be  earth’s  once  more, 

Since  the  gold  shines  in  his  store  ! 

Allah  glorious  ! Allah  good  ! 

Now  thy  world  is  understood  ; 

Now  the  long,  long  wonder  ends  ; 

Yet  ye  weep,  my  erring  friends, 

While  the  man  whom  ye  call  dead, 

In  unspoken  bliss,  instead, 

Lives  and  loves  you  ; lost,  ’tis  true, 

By  such  light  as  shines  for  you  ; 

But  in  the  light  ye  cannot  see 
Of  unfulfilled  felicity, — 

In  enlarging  paradise, 

Lives  a life  that  never  dies. 

Farewell,  friends  ! Yet  not  farewell; 
Where  I am,  ye,  too,  shall  dwell. 


AFTER  DEATH  IN  ARABIA. 


167 


I am  gone  before  your  face, 

A moment’s  time,  a little  space. 

When  ye  come  where  I have  stepped 
Ye  will  wonder  why  ye  wept ; 

Ye  will  know,  by  wise  love  taught, 
That  here  is  all,  and  there  is  naught. 
Weep  awhile,  if  ye  are  fain, — 
Sunshine  still  must  follow  rain  ; 

Only  not  at  death, — for  death, 

Now  I know,  is  that  first  breath 
Which  our  souls  draw  when  we  enter 
Life,  which  is  of  all  life  center. 

Be  ye  certain  all  seems  love, 

Viewed  from  Allah’s  throne  above  , 

Be  ye  stout  of  heart,  and  come 
Bravely  onward  to  your  home  ! 

La  Allah  ilia  Allah  ! yea  ! 

Thou  love  divine  ! Thou  love  alway  ! 

He  that  died  at  Azan  gave 
This  to  those  who  made  his  grave. 


“ nnb  01)e. 


BY  EDWIN  ARNOLD. 

“ She  is  dead  ! ” they  said  to  him  ; “ come  away  ; 
Kiss  her  and  leave  her, — thy  love  is  clay  ! ” 

They  smoothed  her  tresses  of  dark  brown  hair; 
On  her  forehead  of  stone  they  laid  it  fair  ; 

Over  her  eyes  that  gazed  too  much 
They  drew  the  lids  with  a gentle  touch  ; 

With  a tender  touch  they  closed  up  well 
The  sweet  thin  lips  that  had  secrets  to  tell  ; 

About  her  brows  and  beautiful  face 
They  tied  her  veil  and  her  marriage  lace, 

And  drew  on  her  white  feet  her  white  silk  shoes — 
Which  were  the  whitest  no  eye  could  choose — 

And  over  her  bosom  they  crossed  her  hands. 

“ Come  away  ! ” they  said  ; “ God  understands." 

And  there  was  silence,  and  nothing  there 
But  silence,  and  scents  of  eglantere, 

168 


HE  AND  SHE. 


« 


M 


I69 


And  jasmine,  and  roses,  and  rosemary  ; 

And  they  said,  “ As  a lady  should  lie,  lies  she.” 

And  they  held  their  breath  till  they  left  the  room, 
With  a shudder,  to  glance  at  its  stillness  and  gloom. 

But  he  who  loved  her  too  well  to  dread 
The  sweet,  the  stately,  the  beautiful  dead, 


He  lit  his  lamp  and  took  the  key 
And  turned  it — alone  again — he  and  she. 

He  and  she  ; but  she  would  not  speak, 

Though  he  kissed,  in  the  old  place,  the  quiet  cheek. 


He  and  she  ; yet  she  would  not  smile, 

Though  he  called  her  the  name  she  loved  erewhile. 

He  and  she  ; still  she  did  not  move 
To  any  one  passionate  whisper  of  love. 

Then  he  said  : “ Cold  lips  and  breasts  without  breath, 
Is  there  no  voice,  no  language  of  death  ? 

“ Dumb  to  the  ear  and  still  to  the  sense, 

But  to  heart  and  to  soul  distinct,  intense  ? 

“ See  now  ; I will  listen  with  soul,  not  e^r  ; 

What  was  the  secret  of  dying,  dear  ? 

“ Was  it  the  infinite  wonder  of  all 
That  you  ever  could  let  life’s  flower  fall  ? 


i7o  “he  and  she.” 

“ Or  was  it  a greater  marvel  to  feel 
The  perfect  calm  o’er  the  agony  steal  ? 

“ Was  the  miracle  greater  to  find  how  deep 
Beyond  all  dreams  sank  downward  that  sleep  ? 

“ Did  life  roll  back  its  records  dear, 

And  show,  as  they  say  it  does,  past  things  clear? 

“ And  was  it  the  innermost  heart  of  the  bliss 
To  find  out  so,  what  a wisdom  lbve  is? 

“ O perfect  dead  ! O dead  most  dear, 

I hold  the  breath  of  my  soul  to  hear  ! 

“ I listen  as  deep  as  to  horrible  hell, 

As  high  as  to  heaven,  and  you  do  not  telL 

“ There  must  be  pleasure  in  dying,  sweet, 

To  make  you  so  placid  from  head  to  feet  ! 

“ I would  tell  you,  darling,  if  I were  dead, 

And  ’twere  your  hot  tears  upon  my  brow  shed, — 

“ I would  say,  though  the  Angel  of  Death  had  laid 
His  sword  on  my  lips  to  keep  it  unsaid. 

“ You  should  not  ask  vainly,  with  streaming  eyes, 
Which  of  all  deaths  was  the  chiefest  surprise, 

“ The  very  strangest  and  suddenest  thing 
Of  all  the  surprises  that  dying  must  bring.” 


HE  AND  SHE. 


M 


19 


171 


Ah,  foolish  world  ; 0 most  kind  dead  ! 

Though  he  told  me,  who  will  believe  it  was  said  ? 


Who  will  believe  that  he  heard  her  say, 

With  the  sweet,  soft  voice,  in  the  dear  old  way  : 

“ The  utmost  wonder  is  this, — I hear 

And  see  you,  and  love  you,  and  kiss  you,  dear  ; 

“ And  am  your  angel,  who  was  your  bride, 

And  know  that,  though  dead,  I have  never  died.” 


. 


. 


RULES  FOR  PRONUNCIATION. 

A,  unmarked  like  u in  but. 

A.,  marked  like  a in  father. 

E,  like  a in  fate. 

I,  unmarked  like  i in  him. 

1,  marked  as  ee  in  feel. 

O,  marked  or  unmarked  like  o in  gold. 
tJ,  marked  like  u in  rule. 

U,  unmarked  like  u in  gun. 


■ 

- - 

' 


PREFACE  TO  NOTES, 


A few  summer  afternoon  “ Conversations ” on  the  “Light  of 
Asia,”  at  the  earnest  request  of  the  company  who  listened,  are  at 
last  condensed  into  these  notes.  Interpretation  rather  than  criti- 
cism has  been  my  aim,  neither  have  I thought  it  best  to  enter  into 
any  extended  discussion  of  the  merits  of  Buddhist  doctrine  pre- 
sented or  incidentally  mentioned.  A separate  volume  would  be 
needed  for  that.  Of  necessity  Mr.  Arnold  lias  been  obliged  to  use 
Christian  phraseology,  and  as  a powerful  artist,  without  being  a 
Buddhist  or  any  other  sort  of  a heathen,  he  has  made  the  most  of 
his  picture. 

We  find  it  as  difficult  to  becloud  Christian  words  with  heathen 
ideas  as  the  heathen  find  it  difficult  to  attach  to  their  theological 
terms,  when  used  to  explain  Christianity,  the  truth,  purity  and 
clearness  of  Christian  doctrine. 

If  the  corresponding  legends  introduced  in  these  notes  shall  give 
to  any  one  a juster  idea  of  the  place  Buddhist  history  holds  in 
Oriental  literature  ; if  the  translation  of  Hindu  words  and  descrip- 
tions of  Hindu  customs  shall  add  to  the  pleasure  of  any  as  they 
strive  to  comprehend  Mr.  Arnold’s  picture  ; if  the  fuller  details  of 
Brahminical  and  Buddhist  beliefs  shall  give  to  any  a clearer  view 
of  the  darkness  which  Buddha  with  his  candle  of  truth  bravely 
strove  to  illumine  ; if  any,  reading  these  notes,  shall  love  mankind 
more  and  Christianity  not  less,  my  aim  is  fulfilled. 

Mrs.  I.  L.  HAUSER. 

Evanston,  111.,  April  13,  1882. 


175 


Of  «:  >T  :>•  X ;.1H  J 


■ 


EDWIN  ARNOLD,  C.  S.  1. 


Edwin  Arnold  was  the  second  son  of  Robert  Coles  Arnold,  a 
magistrate  in  Sussex  ; he  was  born  June  10,  1831,  and  was  educa- 
ted at  King’s  School,  Rochester,  and  King’s  College,  London  ; and 
was  elected  to  a scholarship  at  University  College,  Oxford.  In 
1852  he  obtained  the  Newdigate  prize  for  his  English  poem  on  the 
Feast  of  Belshazzar.  In  1853  he  was  elected  to  address  the  Earl  of 
Derby  on  his  installation  as  Chancellor  of  the  University.  He 
graduated  with  honor  in  1854;  and  became  second  master  in  King 
Edward  the  Sixth’s  school  in  Birmingham,  and  subsequently  was 
appointed  principal  of  the  Government  Sanskrit  College  at  Poona, 
in  Western  India.  He  held  the  position  until  1860,  when  he  was 
compelled  to  leave  his  much-loved  India,  by  the  death  of  a child, 
and  the  illness  of  his  young  wife.  For  nearly  twenty  years  since 
he  has  held  the  position  of  sub-editor,  or  editor-in-chief,  of  the 
London  Daily  lelegraph,  where  he  has  become  greatly  distin- 
guished as  a writer  of  powerful  “ leaders.”  Mr.  Arnold  has  con- 
tributed largely  to  critical  and  literary  journals,  and  is  the  author 
of  “ Griselda,  a Drama;”  “Poems  Narrative  and  Lyrical,” 
“ Education  in  India,”  “ The  Euterpe  of  Herodotus,”  a translation 
with  notes  ; a translation  of  the  "Hitopodesh,”  or  “Book  of  Good 
Counsels,”  a Sanskrit  work  ; “ The  History  of  Lord  Dalliousie’s 
Administration,”  ‘ ' The  Indian  Song  of  Songs,”  and  the  “ Light  of 
Asia.”  This  last  work  he  began  in  September  of  1878,  and  though 
his  duties  as  editor  of  the  Daily  Telegraph  were  unremitting,  he 
was  able,  within  a yeai',  to  have  it  published  on  both  sides  the 
Atlantic.  Later,  Mr.  Arnold  has  translated  into  verse  two  books 
from  the  Makabharata,  “ The  Iliad  of  India." 


I 


177 


BUDDHA. 


Of  the  real  history  of  Buddha  comparatively  little  was  known 
in  the  Western  world  until  within  the  present  century.  Whether 
he  ever  existed  at  all  was  a great  question  among  the  best  scholars, 
but  recent  research  and  comparison  of  Buddhist  works  from  Cey- 
lon, Burmah,  Siam,  Thibet,  China  and  Sanskrit  works  in  India 
seems  to  establish  the  fact  beyond  further  question.  As  scholars 
in  each  of  the  countries  where  Buddhism  prevails  read  the  works, 
ancient  or  modern,  that  proclaimed  the  greatness  and  doctrines  of 
Buddha,  they  found  them  so  overgrown  with  legends  and  absurdi- 
ties that  it  was  impossible  for  them  to  decide  which  was  truth  and 
which  falsehood  ; but  when  these  works  were  brought  together  in 
European  studies,  and  a few  earnest  scholars  set  themselves  to 
the  task  of  comparison,  it  was  found  that  on  certain  points  of 
Buddha’s  life  and  doctrine  there  was  practical  agreement.  These 
being  gathered  out  of  the  mass  of  nonsense,  we  now  have  an  in- 
telligible history  of  Buddha.  It  should  be  remembered  that  com- 
merce, or  other  intercourse  between  China,  Thibet  and  India  had 
been  almost  entirely  suspended  for  nearly  a thousand  years,  and 
the  thought  and  traditions  of  one  country  had  not  been  affected 
by  that  of  the  other  ; hence  it  seems  evident  that  a common 
origin  in  the  spread  of  Buddhism,  some  fifteen  or  twenty  centuries 
since,  must  account  for  the  agreement  of  the  Buddhist  books  of 
those  countries  on  history  and  doctrine. 

Nothing  has  been  more  uncertain  about  Buddha  than  the  time 
of  his  life.  Professor  Wilson  enumerates  over  twenty  different 
dates  given  in  Buddhist  books,  each  as  reliable  as  the  other,  and 
ranging  over  a thousand  years  previous  to  453  b.c.  ; but  the  most 
careful  research,  and  the  balance  of  Oriental  authorities,  places 
his  birth  about  620  b c. 

The  story  of  Buddha’s  ante-natal  existence  is  as  firmly  believed 
in  by  his  followers  as  that  of  the  recorded  eighty  years  of  his  last 
appearance.  He  is  said  to  have  passed  through  an  infinitude  of 
births,  in  various  characters,  during  ten  millions  of  million  and 
one  hundred  thousand  millions  of  kalpas,  or  eternities.  Appear- 
ing as  a prince  fifty-one  times  in  the  line  of  Maliasammata,  he 
was  therefore  fifty-one  times  his  own  ancestor.  In  every  birth  he 

179 


i8o 


BUDDHA. 


is  represented  as  being  possessed  of  rare  moral  excellence  and 
great  benevolence.  It  is  said  that  when  he  was  living  as  King 
Kanakavarna  he  gave  to  a Bodhisattwa — or  candidate  for  Buddka- 
liood — the  last  morsel  of  food  which  long  famine  had  left  for  his 
sustenance.  This  act  of  charity  was  followed  by  rain  and  plenty. 
Again  Buddha  born  as  a Brahmin  gave  his  own  body  to  feed  a 
famished  tigress  and  her  cubs.  After  this  marvel  of  charity  he 
attained  the  rank  of  Bodhisattwa,  which  is  only  inferior  to  that 
of  Buddha,  and  lived  in  the  Tusliita  heaven,  where  he  taught 
his  doctrine  to  innumerable  millions  of  Bodkisattwas,  or  future 
Buddhas,  and  was  glorified  by  many  strange  creatures  of  Hindu 
mythology.  Another  account  places  Buddha  as  one  of  the  seven 
holy  Rishls — saints — each  one  of  whom  awaits,  in  one  of  the 
seven  stars  of  the  Great  Bear,  final  birth  or  incarceration.  In 
other  works  the  occasion  of  Buddha’s  birth  is  differently  told. 
Vishnu,  one  of  the  Hindu  trinity,  saw  that  men,  by  their  extraor- 
dinary strict  practice  of  the  doctrines  and  rites  of  the  Vedas, 
threatened  to  prove  rivals  to  the  gods  themselves.  In  order  to 
destroy  this  power  of  men,  or  rather  to  rob  them  of  it,  Vishnu 
became  incarnate  as  Buddha,  that  he  might  preach  skepticism  and 
heterodox  doctrines,  as  atheism,  and  to  destroy  hope  of  im- 
mortality, that  men  might  be  reduced  to  their  original  weakness, 
and  the  fears  and  jealousy  of  the  gods  be  removed. 

The  facts  of  his  mortal  life  may  be  briefly  told.  His  father  had 
married  sisters,  Mahamaya  and  Maliaprajapati.  Mahamaya,  hav- 
ing come  to  her  forty-fifth  year,  was  about  to  be  delivered  of  her 
first  child,  and,  in  accordance  with  Hindu  custom,  had  started  for 
her  father’s  home.  On  the  way  she  rested  under  a satin  tree,  and 
there  gave  birth  to  her  boy.  Here  legend  steps  in  with  marvels. 
Buddha  at  his  birth  was  received  by  Malta  Brahma  in  a golden 
net,  from  which  he  was  transferred  to  the  guardians  of  the  four 
quarters,  who  received  him  on  a tiger’s  skin  ; from  these  he  was 
received  by  the  nobles,  who  wrapped  him  in  folds  of  the  finest 
and  softest  cloth  ; but  at  once  Bodliisat  descended  from  their 
hands  to  the  ground,  and  looked  to  the  four  points,  and  the  four 
half  points  ; when  he  looked  toward  the  north  he  proceeded  seven 
steps  in  that  direction,  and  exclaimed  : “I  am  the  most  exalted 
in  the  world.  I am  chief  in  the  world.  I am  the  most  excellent 
in  the  world.  Hereafter  there  is  to  me  no  other  birth  ! ” Upon 
the  death  of  his  mother,  seven  days  after,  his  aunt  adopted  him 
and  nourished  him.  The  story  of  the  trial  of  his  prowess  and 
learning  at  the  time  of,  or  just  after,  his  marriage,  is  probably 
the  only  authentic  bit  of  his  history,  as  a youth,  that  remains,  and 
that  is  exaggerated  beyond  all  belief.  As  a prince  of  the  warrior, 
or  Ksliatriya  caste,  his  training  had  been  in  that  direction,  though 
he  must  have  been  a much  more  than  ordinarily  meditative 


BUDDHA. 


181 


youth.  The  impressions  made  upon  his  mind  by  the  sight  of 
extreme  age,  suffering  and  death,  do  not  seem  at  all  improbable  or 
unnatural.  How  often  have  similar  sights  made  impressions  on 
our  hearts  and  lives  that  we  shall  never  lose  ! It  is  not  wonder- 
ful that  a man  of  such  remarkably  thoughtful  and  benevolent 
characteristics  as  Buddha  possessed  should  have  had  the  whole 
course  of  his  life  influenced  by  them.  After  Buddha’s  renuncia- 
tion of  earthly  honors  and  family  ties  and  love,  he  spent  seven 
days  in  a mango  grove,  after  which  he  spent  some  time  at  Raja- 
griha  ; from  thence  he  went  to  the  jungle  near  Uruwela,  on  a 
spur  of  the  Vindhya  range,  where  he  spent  six  years  in  severe 
penances,  until  his  fame  spread,  as  the  Burmese  chronicle  says, 
“ like  the  sound  of  a great  bell  hung  in  the  canopy  of  the  skies.” 
Here  he  found  his  long-sought  quest,  that  peace  of  mind  that 
comes  from  absolute  surrender  of  selfish  desires,  after  brave  re- 
sistance of  the  powers  of  evil.  His  contest  had  been  long  and 
severe.  He  had  much  to  lose,  the  way  was  dark,  and  the  gain 
must  have  often  seemed  doubtful.  Every  earnest  soul  at  some 
time  in  life,  in  a greater  or  less  degree,  is  assailed  by  like  tempta- 
tions and  doubts.  The  greater  the  man,  the  greater  the  conflict.  Car- 
lyle’s description  of  his  season  of  temptation  when  he  was  obliged 
to  decide  finally  whether  he  should  enter  the  ministry  reads 
wonderfully  like  Buddha’s  struggle. 

“ I entered  into  my  chamber,  and  closed  the  door.  And  around 
about  me  there  came  a trooping  throng  of  phantasms  dire,  from 
the  abysmal  depths  of  nethermost  perdition.  Doubt,  Fear,  Un- 
belief, Mockery  and  Scoffing  were  there,  and  I wrestled  with  them 
in  travail  and  agony  of  spirit.  Thus  it  was,  sir,  for  weeks. 
Whether  I ate  I know  not,  whether  I drank  I know  not,  whether 
I slept  I know  not.  But  I only  know  that  when  I came  forth 
again  beneath  the  glimpses  of  the  moon  it  was  with  the  direful 
persuasion  that  I was  the  miserable  owner  of  a diabolical  appa- 
ratus called  a stomach.” 

Carlyle  came  forth  to  write,  Buddha  began  to  preach. 

He  went  to  the  deer  forest  near  Benares,  and  before  the  rainy 
season  closed  had  sixty  converts.  These  lie  sent  out  two  by  two 
to  propagate  his  doctrines.  He  now  went  to  his  old  home,  and 
after  bringing  over  to  his  views  his  half  brother,  his  son  and 
others,  he  returned  to  Rajagriha,  where  the  King  Bimbsara  gave 
him  a bamboo  grove  and  monastery.  He  spent  the  rainy  seasons 
here,  teaching  those  who  gathered  about  him,  and  during  the  dry 
seasons  itinerated  within  a radius  of  a hundred  and  fifty  miles 
about  Benares.  For  forty-five  years  he  taught  and  sent  forth  his 
missionaries.  Death  came  at  last  to  the  old  man  of  blameless  life 
and  found  him  tranquil,  and  looking  peacefully  forward  to  Nir- 
vana. Carefully  had  he  followed  in  his  own  life  the  best  light  he 


182 


BUDDHA. 


had,  patiently  he  taught  others  truth,  purity  and  humility,  and 
who  shall  say  that  his  earnest  soul,  passing  from  the  imprisonment 
of  the  body,  awoke  not  to  those  things  which  “ Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart  of  man?” 
Buddha  lived  in  an  era  of  great  moral  reforms.  Throughout  the 
known  world  ritualism  had  superseded  the  old  and  pure  faith  of 
which  scarcely  more  than  the  ancient  traditions  remained.  Men 
were  weary  of  forms.  Within  the  two  centuries  which  Buddha’s 
life  partly  spanned,  Confucius,  with  his  wonderful  code,  appeared 
in  China  ; in  Persia,  Zoroaster  arose  with  reforms  ; at  the  court  of 
Aliasuerus,  Esther  and  Mordecai  plead  for  justice,  and  their  cry 
was  heard  from  India  to  Ethiopia  ; in  Babylon  Daniel  throughout 
a long  life  upheld  in  brilliant  example  the  grandeur  of  righteous 
living  ; in  Greece  the  Delphian  temple  sunk  in  ashes,  and  just 
laws  supplanted  the  tripod  ; and  in  Palestine,  Isaiah,  Ezekiel, 
Jeremiah  and  most  of  the  lesser  prophets  declared  against  new 
moons,  feasts  and  fasts,  and  foretold  certain  destruction  for  those 
who,  in  ceremonials,  should  forget  equity  and  justice.  The  Great 
Father  of  all,  who  has  not  created  any  soul  and  left  it  in  utter 
darkness,  He  who  in  tender  compassion  sent  Jonah  to  preach 
repentance  to  the  people  of  Nineveh  who  were  at  enmity  with  Him 
and  His  chosen  people,  cared  also  for  the  millions  of  India  who 
knew  not  their  right  hand  from  their  left,  and  sent  Buddha  to 
preach  a purity  and  morality  that  should  save  the  nation  from 
destruction.  Buddh  selected  out  from  the  old  faith  that  which 
was  noblest  and  best,  and  presented  it  with  rare  power  to  such  as 
would  hear.  But  the  lights  of  those  times,  brilliant  as  they  shone 
in  the  surrounding  darkness,  paled  before  a later  Light  that  leads 
on  to  perfect  day.  The  burden  of  Buddha’s  doctrine  is  Dot  to, 
not  to,  not  to.  Positive,  heroic,  stalwart  righteousness  he  dared 
not  teach.  A hero  himself,  he  found  the  battle  harder  than  any 
but  rare  spirits  bear,  and  he  could  offer  men  no  help  outside  of 
themselves.  Of  a highly  poetic  and  speculative  nature,  he  looked 
eagerly  into  the  future  for  those  who  should  fulfill  the  law.  Con- 
fucius, more  practical  and  wanting  in  imagination,  answered  no 
questions  as  to  the  future.  In  the  old  faith  Buddha  found  Nir- 
vana, absorption  into  Bralim,  but  his  soul  shrunk  from  contact  with 
the  unholy  divinities  of  the  Brahmins.  In  accordance  with  that 
law  of  the  mind  that  causes  the  Mohammedan  to  look  for  heaven 
as  a place  of  sensual  enjoyments  ; that  teaches  the  Greenlander  to 
describe  hell  as  a place  of  intense  cold  ; that  led  the  Jew,  with  his 
love  of  costly  things,  to  picture  heaven  as  built  of  gold  and  precious 
stones  ; that  gives  to  the  American  Indian  a hope  of  happy  hunt- 
ing grounds,  Nirvana,  under  Buddha’s  teaching,  became  a state 
free  from  irritation,  action  or  even  consciousness,  a mere  abstrac- 
tion. The  East  Indian,  under  an  enervating  climate,  where  exer- 


BUDDHA. 


183 

tion  of  mind  or  body,  whether  for  good  or  ill,  is  a burden,  can 
understand  this.  Its  intense  undisturbed  selfishness  has  great 
attraction  for  him.  Like  all  religionists,  he  seeks  to  begin  his 
heaven  here  below.  He  cuts  loose  from  family  ties  that  he  may  be 
rid  of  its  cares  ; he  takes  the  beggar’s  bowl  and  robe,  that  he  may 
not  be  subject  to  the  discomfort  of  providing  even  for  himself ; he 
fixes  his  attention  on  the  top  of  his  nose,  and  in  utter  disregard  of 
all  claims,  dreams  his  life  away. 

Buddha  had  a noble  purpose,  but  long  since  its  vitality  and 
power  to  benefit  mankind  was  exhausted.  In  his  own  words, 
“ The  lamp  whose  oil  is  spent  flickers  not.” 


, 


NOTES. 

BOOK  THE  FIRST. 

1.  Buddha  : — He  by  whom  the  truth  is  known.  In  India  Wed- 
nesday is  called  Buddli-ka-din— the  day  of  Buddh.  Buddha  lived 
to  great  age,  hence  his  name  is  commonly  used  as  an  adjective 
noun  in  India,  and  applied  to  old  people. 

2.  Siddartha : — He  by  whom  the  end  is  accomplished,  is  the 
translation  usually  given  of  this  name.  Tumour  translates  it, 
the  establisher.  The  occasion  of  Buddha’s  reception  of  this  name 
occurred  many  ages  before  his  birth  as  a Buddh.  When  sitting 
in  his  palace  as  a prince,  in  that  far-off  age,  “ having  seen  Dipan- 
kara  Bodhisat  carrying  the  almsbowl,  he  sent  an  attendant  to  in- 
quire what  was  his  business,  when  he  was  informed  that  he  was 
seeking  oil.  On  hearing  this  the  prince  called  him  to  his  palace, 
and  filling  a golden  vessel  with  oil  of  white  mustard  seed,  Sid- 
harttha put  it  upon  his  head,  saying  at  the  same  time,  ‘ By  vir- 
tue of  this  act  may  I hereafter  become  a Buddh  ; and  as  this  is 
sidharttha  oil,  may  my  name  in  that  birth  be  Sidharttha.’  ” * The 
Brahmins  collected  at  the  festival  upon  his  birth  said  : “ This 
prin.ce  will  hereafter  be  a blessing  to  the  world — sidhatta  ; to  him- 
self also  will  be  great  prosperity ; ” in  consequence  of  which  he 
was  called  Sidliartta. 

3.  Below  the  highest  sphere  four  Regents  sit : — The  following 
description  of  these  spheres  and  their  inhabitants,  from  Wilson’s 
Vishnu  Purina,  vol.  ii,  261,  gives  the  best  idea  of  the  Hindu 
heavens  : “ On  the  Lokaloka  mountain  reside  the  four  holy  pro- 
tectors of  the  world,  or  Sudhaman  and  Sankkapad  (the  two  sons 
of  Kardama),  and  Hiranyaroman,  and  Ketumat.  Unaffected  by 
the  contrasts  of  existence,  void  of  selfishness,  active  and  unen- 
cumbered by  dependents,  they  take  charge  of  the  spheres,  them- 
selves abiding  on  the  four  cardinal  points  of  the  Lokaloka 
mountain. 

“ On  the  south  of  Agastya,  and  south  of  the  line  of  the  Goat, 
exterior  to  the  Vaiswanara  path,  lies  the  road  of  the  Pitris.  There 

* Manual  of  Buddhism,  pa~e  9f. 

185 


NOTES. 


1 86 

dwell  the  great  Risliis— -in  Ursa  Major — the  officers  of  oblations 
with  fire,  reverencing  the  Vedas,  after  whose  injunctions  creatior 
commenced,  and  who  were  discharging  the  duties  of  ministrant 
priests.  For  as  the  worlds  are  destroyed  and  renewed  they  insti- 
tute new  rules  of  conduct  and  re-establish  the  interrupted  ritual 
of  the  Vedas.  Mutually  descending  from  each  other,  progenitor  • 
springing  from  descendant,  and  descendant  from  progenitor,  in 
the  alternating  succession  of  births,  they  repeatedly  appear  in 
different  houses  and  races — along  with  posterity,  devout  practices 
and  instituted  observances — residing  to  the  south  of  the  solar  orb. 
as  long  as  the  moon  and  stars  endure.  -j 

“The  path  of  the  gods  lies  to  the  north  of  the  solar  sphere,  Hi 
north  of  Nagavitlii — Aries  and  Taurus — and  south  of  the  seven 
Rislus — Ursa  Major.  There  dwell  Siddlias,  of  subdued  senses, 
continent  and  pure,  undesirous  of  progeny,  and,  therefore,  vic- 
torious over  death.  Eighty-eight  thousand  of  these  chaste  beings 
tenant  the  regions  of  the  sky  north  of  the  sun,  until  the  destruc- 
tion of  the  universe  ; they  enjoy  immortality,  for  they  are  holy, 
exempt  from  covetousness  and  concupiscence,  love  and  hatred ; 
taking  no  part  in  the  procreation  of  living  beings  ; and  detecting 
the  unreality  of  the  properties  of  elementary  matter.  By  immor- 
tality is  meant  existence  to  the  end  of  the  kalpa.  Life  as  long 
as  the  three  regions — earth,  sky  and  heaven — last  is  called  ex- 
emption from  reiterated  death. 

“The  space  between  the  seven  Risliis  and  Dhruva — from  Ursa 
Major  to  the  polar  star — the  third  region  of  the  sky,  is  the  splen- 
did celestial  path  of  Vishnu,  and  the  abode  of  those  sanctified 
ascetics  who  are  cleansed  from  every  evil,  and  in  whom  virtue 
and  vice  are  annihilated.  This  is  that  excellent  place  of  Vishnu 
to  which  those  repair  in  whom  all  sources  of  pain  are  extinct,  in 
consequence  of  the  cessation  of — the  consequences  of — piety  or 
iniquity,  and  where  they  never  sorrow  any  more.  There  abide 
Dharma,  Dhruva  and  other  spectators  of  the  world,  radiant  with 
the  superhuman  faculties  of  Vishnu  acquired  through  religious 
meditation  ; and  there  are  fastened  and  inwoven,  too,  all  that  is, 
and  all  that  ever  shall  be,  animate  or  inanimate.” 

4.  Thrice  ten  thousand  years: — A year  of  the  seven  Rislus  is 
3030  years.  The  sacred  books  do  not  agree  in  giving  names  of 
the  Rislus.  The  Maliabharata  has  three  lists,  each  differing.  Mr. 
Wilson  mentions  seven  other  authorities,  each  of  which  gives  dif- 
ferent names.  Gotama  name  appears  in  some,  but  is  omitted 
in  others.  The  Vishnu  Purana  mentions  three  kinds  of  Risliis, 
divine  Risliis — or  sages  who  are  demi-gods  also,  asNarada — Brah- 
min Risliis — or  sages  who  are  sons  of  Brahma  or  Brahmins,  as 
Vasislitha  and  others — and  royal  Rislus,  or  princes  who  have 
adopted  a life  of  devotion,  as  Viswamitra  and  Buddha,  or  Gotama. 


NOTES. 


I87 


5.  Five  sure  signs  of  birth : — Mr.  Spence  Hardy  mentions  but 
four.  “1.  His  garments  lose  tlieir  appearance  of  purity.  2. 
The  garlands  and  ornaments  on  his  body  begin  to  fade.  3.  The 
body  emits  a kind  of  perspiration,  like  a tree  covered  with  dew. 
4.  The  mansion  in  which  he  resided  loses  its  attractiveness  and 
beauty.”  The  same  signs,  as  distinguishing  gods  from  men,  are 
spoken  of  in  the  Mahabharata  that  was  composed  many  centuries 
before  the  Buddhist  era.  At  the  Swayamvara,  or  tournament  of 
the  beautiful  Damayanti,  “ she  glanced  around  her  at  the  glitter- 
ing crowd  of  suitors,  and  saw  in  her  dismay  that  there  were  five 
Nalas  in  the  hall,  for  each  of  the  four  bright  gods  had  taken 
upon  himself  the  form  of  Nala.  And  Damayanti  trembled  with 
fear,  and  after  a while  she  folded  her  hands  in  reverence  to  the 
jods,  and  said  in  sad  and  humble  tones  : ‘ Since  I heard  the  lan- 
guage of  the  swan  I have  chosen  Nala  for  my  lord,  and  have  thought 
if  no  other  husband.  Therefore,  O gods,  I pray  you  that  you  re- 
sume your  own  immortal  shapes  and  reveal  Nala  to  me,  that  I may 
;hoose  him  for  my  lord  in  the  presence  of  all.’  And  the  gods 
leard  the  piteous  prayer  of  Damayanti,  and  they  wondered  at  her 
steadfast  truth  and  fervent  love  ; and  straightway  they  revealed 
;lie  tokens  of  their  godhead.  Then  Damayanti  saw  the  four 
iriglit  gods,  and  knew  that  they  were  not  mortal  heroes,  for  their 
:eet  touched  not  the  earth,  and  their  eyes  winked  not ; and  no 
perspiration  hung  upon  their  brows,  nor  dust  upon  their  raiment, 
ind  their  garlands  were  as  fresh  as  if  the  flowers  were  just  gath- 
sred.  And  Damayanti  also  saw  the  true  Nala,  for  he  stood  before 
ter  with  shadow  falling  to  the  ground,  and  twinkling  eyes,  and 
Irooping  garland  ; and  moisture  was  on  his  brow,  and  dust  upon 
tis  raiment ; and  she  knew  that  he  was  Nala.  Then  she  went  in 
ill  maidenly  modesty  to  Nala,  and  took  the  hem  of  his  garment, 
ind  threw  a wreath  of  radiant  flowers  round  his  neck,  and  thus 
ihose  him  for  her  lord.”  * 

6.  Fevas  : — Gods,  or  bright  ones. 

7.  iSdkyas : — This  name  lias  no  place  in  Hindu  mythology  or 
geography  ; they  are  supposed  to  have  been  a people  living  on  the 
>order  of  Nepal,  and  formerly  called  Okkaka. 

8.  Suddhodana : — He  whose  food  is  pure. 

9.  Maya,  the  Queen  : — Illusion,  sometimes  called  Maka  Maya — 
;reat  illusion,  or  Deve  Maya — Divine  illusion. 

10.  An  elephant : — In  Burmali  it  is  believed  that  Buddha,  in  his 
nanifold  transmigrations,  must  necessarily  delight  to  abide  for 
ome  time  in  that  grand  incarnation  of  purity  which  they  consider 
epresented  by  the  white  elephant.  While  the  bonzes  teach  that 
here  is  no  spot  in  the  heavens  above,  or  the  earth  below,  or  the 


* Wheeler’s  History  of  India,  vol.  i,  484. 


NOTES. 


188 

waters  under  the  earth,  which  is  not  visited  in  the  peregrin, 
ations  of  Buddha — whose  every  step  or  stage  is  towardpuri- 
fication — they  hold  that  his  tarrying  may  be  longer  in  the  white 
elephant  than  in  any  other  abode,  and  that  in  possession  of  the 
sacred  animal  they  may  possess  the  presence  of  Buddha  him 
self. 

11.  Vahuka: — The  cow  on  whose  horn  the  earth  rests;  when 
tired  she  tosses  her  burden  to  the  other  horn,  hence  earth- 
quakes. Hindu  geography  states  that  this  cow  stands  on  an 
elephant,  the  elephant  on  a tortoise,  the  tortoise  on — “who 
knows  ? ” 

12.  And  over  half  the  earth  a lovely  light 

Forewent  the  mom.  The  strong  hills  shook  ; the  waves 
Sank  lulled  ; all  flowers  that  blow  by  day  came  forth 
As  ’twere  high  noon  ; down  to  the  farthest  hells 
Passed  the  Queen’s  joy,  as  when  warm  sunshine  thrills 
Wood-glooms  to  gold,  and  into  all  the  deeps 
A tender  whisper  pierced. 

Mr.  Hardy,  in  the  Manual  of  Buddhism,  enumerates  thirty- 
two  great  wonders  that  occurred  at  the  time  of  conception.  “ The 
10,000  sakwalas — systems  of  worlds — trembled  at  once  ; there 
was  in  each  a preternatural  light,  so  that  they  were  all  equally 
illuminated  at  the  same  moment ; the  blind  from  their  birth  re- 
ceived power  to  see  ; the  deaf  heard  the  joyful  noise  ; the  dumb 
burst  forth  into  songs  ; the  lame  danced  ; the  crooked  became 
straight  ; those  in  confinement  were  released  from  bonds  ; the  fires 
of  all  the  hells  were  extinguished,  so  that  they  became  cool  as 
water,  and  the  bodies  of  all  therein  were  as  pillars  of  ice ; the 
thirst  of  pretas — famished  spirits— and  the  hunger  of  all  other 
beings  was  appeased  ; the  fears  of  the  terrified  fled  away  ; the  dis- 
eases of  the  sick  were  cured  ; all  beings  forgot  their  enmity  to 
each  other  ; bulls  and  buffaloes  roared  in  triumph  ; horses,  asses 
and  elephants  joined  in  the  acclaim  ; lions  sent  forth  the  thunder 
of  their  voices ; instruments  of  music  spontaneously  uttered 
sounds  ; the  devas  put  on  their  most  splendid  ornaments  ; in  all 
countries  lamps  were  lighted  of  themselves  ; the  winds  were 
loaded  witli  perfumes  ; clouds  arose  though  it  was  not  the  season 
of  rain,  aud  the  whole  of  the  10,000  sakwalas  were  watered  at 
once ; the  earth  opened,  and  fountains  of  water  sprang  up  in 
various  places  • the  flight  of  the  birds  was  arrested  as  they  passed 
through  the  air  ; the  stream  of  the  rivers  was  stopped,  as  if  to  look 
at  Bodliisat  ; the  waves  of  the  sea  became  placid,  and  its  waters 
sweet ; the  whole  surface  of  the  ocean  was  covered  with  flowers  ; 
the  buds  upon  the  land  and  the  water  became  fully  expanded  ; 
every  creeper  and  tree  was  covered  with  flowers  from  the  root  to 
the  top  ; the  rocks  abounded  with  the  seven  species  of  water 


NOTES. 


189 


lilies  ; even  beams  of  dry  wood  put  forth  flowers,  so  that  the 
earth  resembled  one  extensive  garden  ; the  sky  was  covered  as  with 
a floral  canopy,  and  flowers  were  showered  from  the  heavens  ; the 
10,000  sakwalas  were  all  thus  covered  alike  ; and  great  favors  were 
everywhere  received.” 

Similar  manifestations  are  frequently  recorded  in  Hindu  writ- 
ings, with  this  difference,  however : they  are  seldom  narrated  at 
such  length  as  in  Buddhist  writings,  and  lack  the  all-pervading 
element  of  peace  and  happy  accord.  In  either  Vedic  or  Bralimin- 
ical  traditions,  some  enemy  almost  invariably  appears  to  mar  the 
harmony. 

13.  The  gray  dream-readers : — Brahmins  who  make  the  inter- 
pretation of  dreams  and  the  understanding  of  the  mysteries  of 
astrology  specialties. 

14.  The  Grab  is  in  conjunction  with  the  Sun : — The  event  occurred 
on  the  day  of  the  full  moon  of  the  month  iEsala — J uly,  August. 

15.  Paisa : — Satin  tree. 

The  marks,  thirty  and  two,  of  blessed  birth  : — Marks  of  Vishnu, 
some  of  them  as  follows:  “The  feet  of  Buddha  were  like  two 
golden  sandals.  There  was  a chakra,  or  wheel,  in  the  center  of 
the  sole.  The  palms  and  soles  appeared  like  richly  ornamented 
windows.  His  body  did  not  collect  dust  or  dirt,  as  the  lotus  is 
not  defiled  by  the  mud  in  the  midst  of  which  it  grows.  His  teeth 
shone  like  the  stars  of  a constellation.  His  tongue  was  so  long 
that  by  putting  it  out  he  could  touch  his  forehead,  or  the  orifices 
of  his  ears.  His  eyes  were  blue,  and  sparkled  like  sapphires. 
Upon  his  forehead  was  a lock  of  hair  curling  toward  the  right.” 

16.  Palanquin  : — See  illustration  in  Webster’s  Unabridged. 

17.  Were  the  four  Regents  of  the  Earth,  come  down 
From  Mount  Sumeru. 

The  Vedas  name  the  following  as  regents  of  the  four  quarters  : 
Kuvera,  the  regent  of  the  North,  and  god  of  riches ; Yama, 
regent  of  the  South,  and  judge  of  the  dead;  Indra,  regent 
of  the  East,  and  god  of  the  clouds  or  heaven  ; Varuna,  regent  of  the 
West,  and  god  of  the  ocean  or  waters.  In  Buddhist  writings  their 
names  are  Dliratarashtra,  Wirudlia,  Wirupakslia  and  Waisrawana. 
The  attendants  of  each  number  a hundred  thousand  times  ten 
millions.  Mount  Sumeru  is  described  in  Hindu  geography  as  a 
sacred  mountain  composed  of  gold  and  gems,  situated  somewhere  in 
the  center  of  the  earth,  which  they  suppose  to  be  flat  like  a round 
table.  Sumeru  is  the  residence  of  the  gods,  is  broader  at  the  top 
than  at  the  base,  and  is  yet  undiscovered  by  man.  Around  this 
mount  is  our  earth,  surrounded  by  an  ocean  of  salt  water  of  the 
same  diameter  as  the  earth.  Surrounding  this,  in  regular  suc- 
cession, always  doubling  the  diameter,  are  seven  circular  islands 
and  oceans : 1st  ocean,  salt  water,  2d  milk,  3d  curds,  4th  melted 


NOTES. 


190 


butter,  5th  sugar-cane  juice,  6tli  honey,  7th  fresh  water. 
Hindu  authorities  differ  greatly  in  descriptions  of  Mount  Sumevu  ; 
no  two  agree  as  to  its  shape  and  dimensions.  The  Buddhists  of 
Ceylon  claim  that  Sumeru  is  of  the  same  diameter  throughout. 
Those  of  Nepal  conceive  it  to  be  shaped  like  an  Indian  drum. 

18.  Kumbhandas : — One  of  the  signs  of  the  Indian  Zodiac  is 
Kumbha,  a white  man  holding  a water  jar.  These  are  of 
immense  size  and  disgusting  form. 

Nagas  : — are  serpent  deities.  The  upper  half  of  their  bodies 
is  of  human  form,  the  lower  serpent.  They  dwell  in  Patala, 
below  the  earth,  a place  of  sensual  pleasures,  and  lighted  by 
resplendent  gems.  The  origin  of  the  mythological  Nagas  is 
shrouded  in  much  mystery.  A powerful  Scythian  race  in  ancient 
times  lived  in  the  mountainous  regions,  and  worshiped  the  snake 
as  a national  deity,  adopting  it  as  a national  emblem  ; and  from 
these  circumstances  seems  to  have  been  derived  the  name  of 
Nagas  or  serpents.  These  Nagas  made  constant  raids  upon  the 
Brahminical  nations,  inspiring  them  with  terror  and  an  abject 
fear,  that  led  them  to  worship,  in  hope  of  appeasing,  the  god  of 
their  enemies.  The  Nagas  as  a people  have  almost  entirely  dis- 
appeared from  India,  but  the  myth  and  the  old  fear  remain.  • In 
the  latter  part  of  August  a day  is  held  sacred  to  snakes  and 
numerous  religious  fairs  are  held  for  their  special  worship.  On 
that  day  the  women  pour  milk  into  snake  holes,  the  doors  of 
houses  are  smeared  with  cow-dung  and  neem  leaves  as  a preserva- 
tive against  poisonous  snakes  ; and  in  Benares  is  a well,  called  a 
snake  well,  where  people  bathe. 

19.  Takshas  : — Brahma,  in  one  stage  of  the  creation,  produced 
beings  hunger  bitten,  hideous  and  long-bearded.  Some  of  these 
cried  out,  “ Oh,  preserve  us  1”  and  hence  were  called  Rakshas, 
from  rakh  to  preserve;  others  cried,  “Let  us  eat  !”  and  hence 
were  termed  Yakslias,  from  yaksh  to  eat.  They  are  demi-gods 
with  few  peculiar  attributes,  and  are  regarded  only  as  the  compan- 
ions or  attendants  of  Kuvera,  the  god  of  wealth.  Occasionally 
they  appear  as  the  imps  of  evil,  but  in  general  their  character  is 
inoffensive. 

20.  For  Heaven  was  filled  with  gladness  for  Earth's  sake.  The 
legend  says  that  the  Malta  Brarnas — chief  divinities — of  the 
10,000  sakwalas — system  of  worlds — brought  umbrellas  twelve 
miles  high,  to  be  held  over  the  infant’s  head  as  a canopy,  and  the 
gods  and  men  of  each  of  these  systems  brought  flowers,  golden  cas- 
kets, tiaras,  frontlets,  perfumes,  red  sandal- wood,  and  other  gifts, 
while  they  acknowledged  Buddha’s  supremacy.  The  thirty-two 
wonders  seen  at  the  time  of  his  conception  were  also  repeated. 

21.  Chakravartin  : — A wheel  king,  one  of  the  twelve  universal 
monarchs  who  arise  at  long  distant  periods  to  rule  the  entire 


NOTES. 


191 

world.  Professor  Wilson  translates  it,  “ He  who  abides  in,  or 
rules  over,  an  extensive  territory  called  a chakra.” 

22.  The  chakra-ratna : — A chakra  is  a radiated  metallic  ring 
used  as  a missile  weapon  ; it  was  thrown  while  revolving  rapidly 
on  a rod,  and  was  a most  dangerous  weapon  in  ancient  warfare,  as 
its  sharp  edge  cut  in  pieces  anything  with  which  it  came  in  con- 
tact. The  chakra  is  the  discus  of  Vishnu,  his  distinguishing 
weapon.  Ratna  signifies  a gem,  and  is  used  adjectively,  or  as  we 
sometimes  say,  “a  gem  of  a horse,”  or  ‘‘a  gem  of  a wife.”  The 
cliakravartin,  having  arrived  at  a suitable  age,  reflects  upon  the 
merit  he  has  gained  in  former  existences,  when  the  seven  gifts 
appear,  one  after  another  in  the  air,  and  having  performed 
marvels,  take  up  their  abode  in  his  palace.  The  chakra  was 
ultimately  converted  into  the  prayer  wheel  of  the  Buddhists. 

23.  Aswa : — Horse. 

24.  Hasti: — Elephant. 

25.  Istri : — Wife. 

26.  the  ways  were  swept : — In  the  larger  cities  of  India, 

gangs  of  men  are  constantly  employed  to  sweep  the  principal 
streets  daily,  which  they  do  for  their  entire  length  and  breadth, 
with  brooms  about  two  feet  long,  made  of  bamboo  splints  and 
without  handles.  On  the  occasion  of  the  advent  of  a prince  or 
other  notable,  his  route  is  ascertained  beforehand  and  carefully 
swept.  When  the  Governor  General,  Sir  John  Lawrence,  entered 
Lucknow  in  1867,  the  road  for  three  miles  between  the  depot  and 
the  Residency,  the  place  of  reception,  was  swept  on  the  morning 
of  his  arrival,  and  sprinkled  by  men  who  carried  the  water  in 
great  skins  on  their  backs.  That  rose  odors  were  not  added  to  the 
water,  the  natives  would  set  down  to  what  they  consider  the  parsi- 
mony of  the  English,  in  making  arrangements  for  display  on  court 
occasions. 

27.  lamps  and  flags  : — The  lamps  are  usually  tiny  earthen 

saucers  filled  with  oil  and  a lighted  wick  set  in  one  side,  or  on 
grand  occasions,  talq  bowls  are  half  filled  with  water,  on  which 
floats  oil  and  a lighted  wick.  Hundreds  and  thousands  of  the  lights 
are  used  with  wonderful  effect.  The  flags  are  generally  of  gold  or 
silver  tinsel. 

28.  while  merry  crowds 

Gaped  on  the  sword-players. 

The  itinerant  tricksters  who  appear  on  such  occasions  perform  in 
the  open  air,  without  screens  or  admission  fee,  hence  all  may  wit- 
ness the  sports.  Persons  of  wealth  or  rank  frequently  make  it  a 
point  to  fee  the  performer,  while  the  poorer  spectators  exclaim  at 
their  greatness  and  benevolence.  The  sword-players  are  simply 
marvelous  in  their  dexterous  use  of  sharp  weapons.  While  per- 
forming, they  wear  only  a turban,  and  a piece  of  cloth  about  the 


192 


NOTES. 


loins.  One  of  their  principal  feats  is  to  keep  four  or  five  large 
butcher  knives  spinning  in  the  air  for  five  minutes  or  more 
Each  knife  is  caught  in  its  descent  and  tossed  with  such  accuracy 
that  the  distance  between  the  flying  knives  differs  scarcely  a 
finger’s  breadth. 

29.  The  jugglers : — seldom  have  more  than  two  or  three  men  in 
a company.  They  carry  a couple  of  round  shallow  covered  baskets 
swung  on  a pole.  Their  dress  is  scanty  and  without  sleeves. 
They  have  neither  curtains,  nor  tents,  nor  closets  for  retirement, 
and  yet  with  their  simple  outfits  they  are  able  to  perform  wonders 
that  would  nonplus  our  western  necromancers. 

30.  The  nautch-girls  in  their  spangled  skirts  and  bells.  Dancing 
girls.  Their  skirts  are  often  broidered  or  sewn  thick  with  gold 
or  silver  spangles,  and  their  veils  are  frequently  set  close  round 
the  border  with  mirrors,  each  about  an  inch  in  diameter.  Tiny 
bells  in  shape  of  fruits  or  blossoms  are  strung  around  their 
ankles,  or  worn  on  their  toe  rings. 

31.  Bringing , on  tidings  of  this  birth,  rich  gifts 
In  golden  trays. 

It  is  a custom  in  India  that  none  dare  neglect  to  send  presents  to 
a family  when  a boy  is  first  born.  These  are  always  carried  onshal 
low  trays,  usually  of  brass,  but,  if  possible,  of  richer  metal. 

32.  Goat-shawls  : — These  shawls  are  made  of  the  soft  hair  of 
the  Cashmere  goat,  and  are  often  of  such  fine  and  delicate  texture 
that  a shawl  two  yards  square  can  be  drawn  through  a finger 
ring. 

33.  Nard  : — Spikenard,  being  a native  of  India,  is  much  used  as 
a perfume. 

34.  Turkises : — Turquois. 

35.  Asita  : — is  a name  not  common  in  Hindu  mythology  or  his- 
tory ; it  seems  to  have  always  been  borne  by  men  of  more  than 
average  piety  and  understanding.  In  the  Vishnu  Purana,  Asita  is 
said  to  have  communicated  to  Janaka  the  following  stanzas  that 
were  chanted  by  the  earth.  “ How  great  is  the  folly  of  princes, 
who  are  endowed  with  the  faculty  of  reason,  to  cherish  the  con- 
fidence of  ambition,  when  they  themselves  are  but  foam  upon  the 
wave  ! Before  they  subdue  themselves  they  seek  to  reduce  their 
ministers,  their  servants,  their  subjects,  under  their  authority ; 
they  then  endeavor  to  overcome  their  foes.  ‘ Thus,’  say  they, 
‘ will  we  conquer  the  ocean-encircled  earth  ; ’ and  intent  upon 
tlieir  project,  behold  not  death,  which  is  not  far  off.  But  what 
mighty  matter  is  the  subjugation  of  the  sea-girt  earth  to  one  who 
can  subdue  himself?  Emancipation  from  existence  is  the  fruit  of 
self-control.  It  is  through  infatuation  that  kings  desire  to  possess 
me,  whom  their  predecessors  have  been  forced  to  leave,  whom 
their  fathers  have  not  retained.  Beguiled  by  the  selfish  love  of 


NOTES. 


193 


sway,  fathers  contend  with  sons,  and  brothers  with  brothers,  for 
my  possession.  Foolishness  has'  been  the  character  of  every  king 
who  has  boasted,  ‘ All  this  earth  is  mine — everything  is  mine — it 
will  be  my  home  forever  ; ’ for  he  is  dead.  How  is  it  possible  that 
such  vain  desires  should  survive  in  the  hearts  of  his  descendants, 
who  have  seen  their  progenitor,  absorbed  in  the  thirst  of  domin- 
ion, compelled  to  relinquish  me,  whom  he  called  his  own,  and 
tread  the  path  of  dissolution?  When  I hear  a king  sending  word 
to  another,  by  his  ambassador,  ‘ This  earth  is  mine  ; immediately 
resign  your  pretensions  to  it,’  I am  moved  to  violent  laughter,  at 
first,  but  it  subsides  in  pity  for  the  infatuated  fool.” 

This  wisdom,  in  truth,  can  scarcely  be  accredited  to  the  Asita  of 
the  poem,  but  is  certainly  worthy  of  the  man  who,  without  fault, 
was  prime  minister  to  the  king  of  one  generation,  the  trusted 
adviser  of  the  second,  and  saint,  in  the  time  of  Buddha,  of  the 
third  generation.  If  the  legend  were  true,  there  would  be  small 
wonder  that  Asita  heard  Devas  singing,  deaf  as  he  was  ; for  it  is 
said  that  at  the  time  of  Buddha’s  birth  the  Sekras  brought  conches 
one  hundred  and  twenty  cubits  long,  the  blast  of  which  rolled  on 
without  ceasing  during  four  and  a half  months,  and  the  Pan- 
chasikas  brought  harps  twelve  miles  long. 

36.  thereupon  he  touched 

Mght  times  the  dust. 

Before  the  supreme  teachers  obeisance  must  be  made  by  the 
prostration  of  the  body,  with  the  application  of  eight  parts:  the 
forehead,  eyes,  breast,  hands,  knees  and  insteps  of  the  feet,  words 
and  mind  to  the  ground. 

37.  — the  rosy  light : — Aureole. 

38.  — the  foot-sole  marks : — The  telling  of  fortunes  in  India 
by  the  lines  upon  the  soles  of  the  feet  ' corresponds  to 
palmistry  in  Europe  and  America  ; the  fortunate  signs  are,  a 
wheel  with  many  spokes,  an  umbrella,  an  elephant's  trunk,  a 
lotus.  Mount  Meru,  the  sun,  the  moon,  a tiger,  mystic  crosses  and 
many  other  imaginary  representations. 

39.  Ihe  Swastika  : — Mystical  figure,  the  inscription  of  which 
on  any  person  or  thing  is  generally  considered  to  be  lucky. 
Wilson’s  Sanskrit  Dictionary.  In  the  Vishnu  Purana  it  is  de- 
scribed as  “a  particular  diagram  used  in  mystical  ceremonies.” 
“This  figure  is  found  in  many  magical  diagrams,  and  iu  Runic 
inscriptions  and  amulets  ; it  is  the  hammer  of  Thor  ; it  is  seen  on 
some  ancient  Etruscan  vases  that  were  dug  up  at  Rome  in  1817.  It  is 
also  very  commonly  seen  on  the  ancient  coins  that  were  struck 
by  the  Buddhist  monarchs  of  India.”* 


* Manual  of  Buddhism,  page  381. 


194 


NOTES. 


40.  The  sacred  primal  signs  thirty  and  two, 

The  eighty  lesser  tokens. 

Mr.  Hardy  enumerates  all  these  signs  and  tokens,  also 
the  larger  part  of  two  hundred  and  sixteen  inferior  marks.  The 
repetition  of  these  would  be  tedious  and  profitless.  The  follow- 
ing description  of  a Jain  saint  adequately  conveys  the  idea: 
“Beauty  of  form,  fragrance  of  his  body,  the  white  color  of  his 
blood,  curling  hair,  and  its  non-increase,  also  that  of  the  beard 
and  nails,  his  exemption  from  all  natural  infirmities  and  decay; 
these  qualities  are  born  with  him.  He  can  collect  around  him 
millions  of  beings — gods,  men  and  animals — in  a comparatively 
small  space ; his  voice  is  audible  to  a great  distance,  and  his 
language,  which  is  Arddha,  Magadlia,  is  intelligible  to  animals, 
men  and  gods.  The  back  of  his  head  is  surrounded  by  a halo  of 
light  brighter  than  the  disk  of  the  sun.  For  an  immense  distance 
around  him,  wherever  he  moves,  neither  sickness,  storms,  war, 
nor  troubles  of  any  sort  occur.  Other  attributes,  or  marks  of 
Vishnu,  are  of  a celestial  origin,  as  the  raining  of  flowers, 
perfumes,  the  sound  of  heavenly  drums,  and  the  menial  offices 
rendered  by  Indra  and  the  gods.”* 

41.  This  is  that  Blossom  on  our  human  tree 
Which  opens  once  in  many  myriad  years. 

Buddhists  and  Hindus  both  believe  that  our  earth  has  been 
created  and  destroyed  many  times.  In  the  process  of  creation 
“the  part  where  the  sacred  tree  of  Buddha  is  to  appear  is  the 
first  spot  of  earth  that  is  found,  as  it  is  the  last  spot  destroyed 
at  the  end  of  a kalpa.  To  point  out  this  place  a lotus  appears  ; 
and  if  a Buddha  is  to  be  born  in  that  kalpa  a flower  will  be 
expanded  ; but  if  there  is  to  be  no  Buddha  there  will  be  no 
flower.  I 

42.  a sword  must  pierce 

Thy  bowels  for  this  boy. 

This  is  addressed  to  the  father,  and  signifies  that  he  must 
bear  bitter  disappointment  in  not  seeing  his  son  become  a 
cliakravartin,  or  universal  monarch. 

43  whilst  thou,  sweet  Queen! 

Dear  to  all  gods  and  men  for  this  great  birth, 
Henceforth  art  grown  too  sacred  for  more  woe. 

And  life  is  woe,  therefore  in  seven  days 
Painless  thou  slialt  attain  the  close  of  pain. 

The  reward  of  becoming  the  mother  of  a Buddha  is  to  be  trans- 
lated in  seven  days  thereafter  to  a highest  heaven.  The  mothers 
of  each  of  the  thousands  of  Buddhas  that  are  supposed  to  have 
appeared  have  all  died  on  the  seventh  day  after  the  birth. 

* Wilson’s  Essays  on  the  Religion  of  the  Hindus,  vol.  i,  289. 
t Manual  of  Buddhism,  p.  29. 


NOTES. 


195 


44.  Trdyastrinshas  Heaven : — The  ultimate  abode,  whose 
dwellers  are  liberated  and  escaped  from  all  dangers  of  earth. 

45.  Mahaprajdpali  : — This  princess  and  Maliamaya  were  sisters, 
and  botli  queens  of  Suddliodana.  On  the  day  she  was  named,  the 
diviners  saw  that  she  would  be  the  mother  or  mother-in-law  of  a 
chakravartin,  so  called  her  Prajapati — lord  of  the  world.  As 
children  the  sisters  were  of  remarkable  merit.  No  intoxicating 
liquor  touched  their  1 ps  ; even  in  play  they  never  told  an  untruth, 
or  killed  even  an  insect ; as  queens  “they  lived  together  like  two 
srikantawas  in  one  lotus  flower.”  This  princess  was  the  first  wo- 
man admitted  to  holy  orders,  and  the  first  of  Buddha’s  disciples  to 
enter  Nirvana.  The  legend  tells  of  a hundred  royal  wet-nurses, 
all  without  blemish  and  of  perfect  form,  and  a hundred  and  sixty 
thousand  attendant  princes. 

46.  When  th’  eighth  year  passed  : — The  sons  of  Brahmins  and  the 
ruling  classes  are  invested  with  the  sacred  cord,  and  taught  for  the 
first  certain  sacred  syllables  and  prayers  when  about  nine  years 
of  age. 

47.  Viswamitra : — The  name  of  the  author  of  the  hymns  in  the 
third  Rig  Veda,  composed  about  1500  B.c.  Another  Viswamitra 
was  an  ancient  prince  of  the  warrior  caste  who  opposed  Brali- 
minism. 

48.  Gdyatn : — Sacred  meter,  peculiar  to  certain  of  the  Vedas, 
or  a verse  from  the  Vedas.  Williams’  Sanskrit  Grammar  defines 
it  “as  consisting  of  a triplet  of  three  divisions  of  eight  syllables 
each,  or  six  feet  of  four  syllables  each,  and  generally  printed  in 
one  line  ; the  quantity  of  each  syllable  is  very  irregular.  The  fol- 
lowing verse  exhibits  the  most  usual  quantities  : 

. ..  | U— U.  | ....  | U— U.  | ...  .U— U.||  ” 

The  gayatri  in  the  poem  for  three  thousand  years  has  held  its 
place  as  the  most  sacred  sentence  in  Hindu  literature,  and  is  the 
prayer  recited  daily  by  thousands  of  devout  Hindus.  The  most 
usual  translation  is  the  following:  “Om,  earth,  sky,  heavens. 
We  meditate  on  that  adorable  light  of  the  resplendent  sun,  may  it 
direct  our  intellects.”  It  occurs  in  the  third  book  of  the  Rig 
Veda.  The  last  hymn  in  this  book  consists 'of  six  prayers  ; the 
one  containing  the  gayatri  is  as  follows  : “ This  new  and  excellent 
praise  of  thee,  0 splendid,  playful  sun,  is  offered  by  us  to  thee. 
Be  gratified  by  this  my  speech.  Approach  this  craving  mind  as  a 
fond  man  seeks  a woman.  May  that  sun  who  contemplates  and 
looks  into  all  worlds  be  our  protection.  Let  us  meditate  on  the 
adorable  light  of  the  divine  ruler  ; may  it  guide  our  intellects. 
Desirous  of  food,  we  solicit  the  gift  of  the  splendid  sun,  who 
should  be  studiously  worshiped.  Venerable  men,  guided  by  un- 
derstanding, salute  the  divine  sun  with  oblations  and  praise.”* 


* Hand-book  of  Sanskrit  Literature. 


196 


NOTES. 


This  gayatrf  is  personified  as  the  wife  of  Brahma.  The  Brah- 
min who  pronounces  the  gayatrf  is  absolved  from  all  sin.  “ By 
the  sole  repetition  of  the  gayatrf,  a priest  may  indubitably  attain 
beatitude,  let  him  perform  or  not  perform  any  other  religious  act.”* 
The  woman,  sudra — low  caste  person  or  barbarian — who  should 
dare  pronounce  the  sacred  words  of  the  gayatrf,  it  is  believed 
would  bring  upon  herself  the  most  signal  punishment  from 
heaven. 

49.  Achdrya  : — A religious  teacher,  “ That  priest  who  girds  his 
pupil  with  the  sacrificial  cord,  and  afterwards  instructs  him  in  the 
whole  Veda,  with  the  law  of  sacrifice,  and  the  sacred  Upanishads, 
holy  sages  call  an  Acharya.  ” f 

50.  Ndgri : — Language  of  the  northern  Hindus. 

51.  Lakshin  : — Language  of  the  southern  Hindus. 

52.  Ni  : — Language  of  the  Peris. 

58.  Mangal  /—Language  of  the  Tartars. 

Parushn : — Language  of  the  Ancients. 

Yam  : — Language  of  Moderns. 

Tirthi : — Language  of  the  Pilgrims 
Uk  : — Language  of  the  Herons. 

Larad  : — Language  of  modern  Cinnebar. 

Sikhyani  : — Language  of  the  Teachers. 

Mana  : — Language  of  the  Sages. 

61.  Madhydchdr : — Intelligible  to  men  and  animals. 

62.  And  those  who  flame  adore  and  the  sun's  orb  : — Persians. 

63.  Lakh  : — 100,000. 

Any  earthly  method  of  computation  would  fail  entirely  to 
convey  in  figures  the  sums  of  the  boy’s  numeration.  All  the 
matter  of  all  the  worlds  counted  in  molecules  could  not  express 
an  asankya.  The  reader  may  obtain  some  idea  of  its  magnitude 
by  the  following  table  : 

10  dasa  or  decenniums make 1 sau  or  hundred 


54. 

55. 

56. 

57. 

58. 

59. 

60. 


10  saus  or  hundreds. . . 
100  bazars  or  thousands. 

100 lahks 

100  lakhs  of  kotis 

1 koti  of  prakotis 

1 koti  of  kotiprakotis. 
1 koti  of  nahutas.  . . . 

1 koti  of  ninnaliutas. . 
1 koti  of  liutanaliutas. 
1 koti  of  khambas  . . . 
1 koti  of  wiskbambas. 
1 koti  of  abadas 


* Laws  of  Manu 
t Laws  of  Manu 


. 1 bazar  or  thousand 
. 1 lakh 

. 1 koti  or  kela 
. 1 prakoti 
. 1 kotiprakoti 
.1  nahuta 
.1  ninnahuta 
.1  hutanaliuta 
.1  kliamba 
.1  wiskliamba 
. 1 abada 
. 1 attata 


No.  87. 
No.  140. 


NOTES. 


197 


1 koti  of  attatas make 1 ahaha 

I koti  of  aliahas “ 1 kumuda 

1 koti  of  kumudas “ 1 gandhika 

1 koti  of  gaudliikas. “ 1 utpala 

1 koti  of  utpalas “ 1 pundarika 

1 koti  of  pundarilcas “ 1 paduma 

1 koti  of  padumas “ 1 lcatlia 

1 koti  of  katlias “ 1 malia  katlia 

1 koti  of  malia  kathas “ 1 asankya* 


An  asankya  could  be  represented  by  one  hundred  and  twenty- 
nine  figures. 

64.  Antah-Kalpas : — A kalpa  is  a measure  of  time  indicating 
eternity.  A kalpa  represents  a day  and  a night  of  the  god 
Brahm,  or  the  time  of  the  creation  of  the  world,  and  the  time  of 
its  extinction  until  the  creation  of  another  world.  The  length  of 
a kalpa  is  thus  described  : “ Take  a rock  forming  a cube  of  about 
sixteen  miles,  touch  it  once  in  a hundred  years  with  the  finest 
piece  of  cloth,  and  the  rock  will  sooner  be  reduced  to  dust  than  a 
kalpa  shall  end.”  Another  definition  is:  “A  palya  or  kalpa  is  a 
period  measured  by  the  time  in  which  a vast  well,  eight  hundred 
miles  every  way,  filled  with  minute  hairs  so  closely  packed  that  a 
river  hurried  over  them  without  penetrating  the  interstices  could 
be  emptied  at  the  rate  of  one  hair  a century,  f Were  the  earth  to 
increase  in  elevation  one  inch  in  a century,  the  elevation  would 
extend  to  twenty-eight  miles  before  an  antali-kalpa  would  be 
concluded.”  “ Twenty  antah-kalpas  make  an  asankya-kalpa  ; four 
asankya-kalpas  make  a maha-kalpa.” 

65.  Cror : — 10,000,000. 

66.  Paramanus : — The  invisible  base  of  all  aggregate  bodies. 

67.  Paraisukshma : — Fairy  atom. 

68.  Trasarene : — Ten  trasarenes  make  one  particle  of  dust. 

69.  Likhya  : — A stroke  of  the  pen. 

70.  Yuka  : — A louse. 

71.  Mung  : — Pulse. 

72.  A breath: — The  distance  to  which  a cooly  can  carry  the 
native  yoke,  with  a load  attached  at  either  end,  without  putting 
down  the  burden. 

73.  Gow  : — Two  to  two  and  a half  miles. 

74.  Yojana: — The  length  of  a yojana  varies  greatly — from  four 
and  a half  miles  to  sixteen  miles. 

75.  Guru : — Master. 

76.  Devadatta  : — Signifies  god-given,  a common  name  in  India. 
This  Devadatta  is  one  of  the  five  persons  of  whom  it  is  recorded 


* Manual  of  Buddhism,  p.  6. 

+ Wilson’s  Religions  of  the  Hindus,  vol.  i,  308. 


198 


NOTES. 


tliev  went  to  naraka — hell.  His  offense  was  that  he  tempted  some 
of  the  followers  of  Buddha  to  forsake  him,  and  fell  into  heresy. 

77.  Divan: — Court. 

78.  A hooded  snake : — Cobra. 

79.  the  pile  flames  for  me  : — Cremation, 

80.  In  the  mango-sprays  ; — The  mango  is  a spreading  tree  of 
rapid  growth,  thirty  to  forty  feet  in  height,  the  stem  only  rising 
eight  or  ten  feet  before  it  divides  into  branches.  The  dark  glossy 
leaves,  about  eight  inches  in  length,  have  a sweet  resinous  smell, 
and  are  so  densely  set  as  to  be  impenetrable  to  the  sun's  burning 
rays,  and  form  a most  grateful  shade.  The  fruit  is  abundant  and 
highly  prized. 

81.  Sun-birds : — Paroquets. 

82.  Mynas  : — Indian  robin. 

83.  Egret : — A dark,  plain  plumaged  bird,  that  is  a constant  com- 
panion of  the  black,  hairless,  domestic  buffalo. 

84.  About  the  painted  temple  peacocks  flew  : — The  Hindu  temples 
are  built  of  brick  and  stuccoed  over  with  a white  cement.  Its 
shining  surface  is  gayly  ornamented  with  outlined  paintings  of 
gods,  saints,  sacred  animals  and  geometric  designs.  Peacocks  are 
considered  sacred,  and  often  belong  to  temples. 

85.  The  blue  doves  cooed  from  every  well : — The  wells  are  built  up 
with  wide  masonry  curbs,  on  the. top  of  which  are  little  shallows 
for  resting  the  round  water  jars.  The  water  gathers  in  these  shal- 
lows, and  from  them  the  birds  drink.  In  the  temporary  wells, 
dug  in  the  sand,  doves  build  their  nests  in  the  holes  in  the  sides. 

86.  Village  drums  : — are  the  constant  attendants  of  feasts,  and 
are  beaten  almost  without  cessation,  night  and  day,  during  the 
two,  three  or  four  days  of  feasting. 

87.  Bulbul : — Nightingale. 

88.  Jambu-tree  : — In  Jainbudwipa,  a fabulous  country  supposed 
to  lie  south  of  Mount  Sumeru,  is  a wonderful  tree  called  the 
jambu-tree.  It  is  one  thousand  miles  high,  covers  a space  three 
thousand  miles  in  circumference,  and  bears  continually  a golden 
fruit  as  large  as  a water  vessel  capable  of  holding  sixteen  gallons. 
“ The  fable  probably  arises  in  an  exaggerated  account  of  a pine 
tree — the  deodar,  god  wood — found  in  the  Himalaya  mountains. 
It  grows  to  great  size,  and  bears  catkins  of  a bright  yellow  color  in 
great  profusion.  The  wind  shakes  from  these  a golden  dust  that 
apparently  sheets  the  ground  with  gold  for  some  distance  about  the 
tree.”  * The  deodar  pine,  however,  grows  only  on  the  mountains 
at  an  elevation  of  seven  thousand  feet  or  higher,  and  could  not 
survive  at  Kapilavastu  on  the  hot,  dry  plain.  The  introduction  of 
the  jambu-tree  in  the  poem,  though  allowed  by  poetic  license. 


* Manual  of  Buddhism. 


NOTES. 


I99 


hardly  accords  with  fact.  A nimbu,  or  lemon  tree,  more  probably 
shaded  the  young  philosopher. 

89.  Dhyana  .'—Contemplation,  the  first  of  the  four  stages  to- 
ward Buddliahood. 

90.  ItishiH  : — Saints. 


BOOK  THE  SECOND. 


1.  Champaks : — Trees  bearing  gold  colored  flowers  so  exceeding- 
ly fragrant  that  the  bees  seldom  alight  on  them.  The  timber  is 
used  in  ship  building.  The  tree  is  sacred  to  Vishnu.  Michelia 
champaca. 

2.  Subha  : — Pleasant  or  spring  palace. 

3.  Suramma  : — Winter  palace. 

4.  Eamma  : — Summer  palace. 

5.  Maharaja  : — Great  prince. 

6.  Barasingh  : — Great-horned  deer. 

7.  Command  a festival 

Where  the  realm’s  maids  shall  be  competitors 
la  youth  and  grace. 

In  Vedic  times  the  daughters  of  princes  had  the  choice  of  a hus- 
band from  a crowd  of  candidates  for  her  hand,  or  was  given  as  a 
prize  to  that  warrior  who  proved  most  skillful  in  the  use  of  the 
bow.  In  Buddha’s  case  he  seems  to  have  been  given  the  choice 
first,  and  showed  his  prowess  afterward.  This  day  of  choice  by 
a maiden  was  called  her  Swayamvara.  The  description  of  the 
young  Rajas — princes — as  they  appeared  at  the  Swayamvara  of 
Damavanti,  is  a fine  companion  picture  to  Mr.  Arnold’s  picture  of 
the  Kapilavastu  maidens. 

“ At  length  the  day  of  harpy  omen,  the  great  day  of  the  Sway- 
amvara of  Damayanti,  dawned  upon  the  city  of  Vidharba.  And  all 
the  Rajas,  sick  with  love,  passed  through  the  glittering  portals, 
and  the  court  of  great  columns,  and  entered  the  Hall  of  State,  like 
lions  entering  their  mountain  lairs.  And  all  the  Rajas  were 
adorned  with  fragrant  garlands,  and  rich  earrings  of  costly  gems 
were  hanging  from  their  ears.  And  some  had  long  arms,  ro- 
bust and  vigorous  as  the  ponderous  battle-mace ; whilst  others 
were  soft  and  delicately  rounded  as  a smooth  serpent.  With 
bright  and  flowing  hair,  and  arched  eyebrows,  their  faces  were  as 
radiant  as  the  stars  ; and  they  filled  the  Hall  of  State,  as  the  ser- 
pents fill  the  under  world,  or  as  tigers  fill  the  caves  in  the  moun- 
tains. But  when  Damayanti  entered  the  hall,  every  eye  was  fixed, 
and  every  soul  entranced,  at  her  dazzling  loveliness  ; and  all  the 
Rajas  gazed  upon  her  beauty  and  were  stricken  with  deep  and 


200 


NOTES. 


passionate  desire.  Then  the  name  of  every  Raja  was  proclaimed 
aloud,  and  Damayanti  glanced  around  at  the  glittering  crowd  of 
suitors.”  * 

8.  Kapilavastu  : — Buddha’s  birthplace,  situated  a little  north  of 
Goruckpur,  in  the  eastern  part  of  the  province  of  Kosala.  It  was 
on  the  Rohim  river,  that  empties  into  the  Raptl 

9.  Soorma-stick  : — Pencil  of  lead  used  to  darken  the  eyelashes. 

10.  Slender  hands  and  feet  new-stained 
With  crimson. 

The  women  of  India  still  follow  the  fashion  of  coloring  the 
palms  of  their  hands  and  soles  of  their  feet  with  henna. 

11.  Tilka-spots  : — A bit  of  gold  tinsel,  or  a stamp  of  colored 
powder,  worn  between  the  eyebrows. 

13.  Yasodhara  : — was  born  on  the  same  day  as  Buddha,  and 
fore-ordained  to  be  his  queen.  The  horse  Kantalca,  the  nobleman 
Channa,  the  personal  attendant  Ananda,  and  the  messenger  Udayi, 
were  all  born  at  the  time  of  Buddha’s  birth. 

13.  Parvati : — was  the  wife  of  Shiv,  one  of  the  Hindu  trinity. 
Her  gait  was  like  that  of  an  elephant,  gently  swaying  from  side  to 
side,  a style  that  is  greatly  admired  in  India. 

14.  Yamun  : — The  river  Jumna  that  flows  past  Agra  and  Delhi. 

15.  Nandadevi  : — A sacred  peak  of  the  Himalayas. 

16.  Ardjuna  : — Named  for  one  of  India’s  great  warriors. 

17.  Nanda  : — Named  for  a god. 

18.  Maiddn : — Plain,  or  park. 

19.  With  music. — The  instruments  accompanying  wedding  pro- 
cessions are  mostly  drums  and  horns.  Of  a list  of  thirty-five 
musical  instruments  given  in  an  Indian  hand-book,  ten  are  varie- 
ties of  drums,  eleven  are  stringed  instruments,  mostly  stringed 
gourds,  and  eight  are  horns  or  pipes  ; the  remaining  sis  are  cym- 
bals and  smaller  instruments.  The  singers  all  sing  one  part,  as 
harmony  is  unknown  to  the  Hindus  ; many  of  their  melodies, 
however,  are  pleasing,  and  if  introduced  to  the  Western  world, 
would  become  popular. 

20.  — and  with  litters  gaily  dight, 

And  gold-horned  oxen,  flower-caparisoned. 

The  wedding  color  is  red,  usually  that  known  as  “Turkey  red.” 
The  bride  is,  if  possible,  dressed  in  red  silk  ; the  palanquins  are 
hung  around  with  red,  also  the  carriages.  The  horns  of  the 
oxen  are  gilded  or  colored  with  red  ; also  their  tails  and  hoofs  ; 
also  the  manes,  tails  and  hoofs  of  horses  that  may  be  in  the  pro- 
cession ; bells  are  hung  upon  the  carriage- wheels,  and  garlands  of 
strung  jasmine  blossoms  are  put  about  the  necks  of  the  oxen. 

21.  Ten  gows  : — Twenty  miles. 


* Wheeler’s  History  of  India,  vol.  i,  483. 


NOTES. 


201 


22.  A cowry-sliell : — is  about  two-thirds  of  an  incn  in  length. 

23.  Gold  sari: — A large  veil  nearly  enwrapping  the  whole 
person. 

24.  Sinhahdmu’s  boro : — The  bow  of  his  grandfather. 

25.  Then  the  Prince,  lightly  leaning,  bent  the  bow  : — The  legend, 
with  usual  extravagance  of  description,  says  that  Siddhartlia  took 
“ this  bow  that  required  the  strength  of  a thousand  men  to  bend 
it,  and  placing  the  lower  end  on  the  nail  of  the  great  toe  of  his 
right  foot,  without  standing  up,  thrummed  the  string  of  the  bow 
with  his  finger  nail  as  easily  as  if  it  were  merely  the  bow  by 
which  cotton  is  cleaned.”  The  vibration  rolled  ten  thousand 
miles.  Then  he  placed  four  plantain  trees  at  the  corners  of  a 
square,  and  by  one  flight  of  the  arrow  pierced  them  all.  Marvel- 
ous archery  is  a favorite  theme  in  the  mythology,  history  and 
poetry  of  India.  In  the  Ramayan,  the  great  epic  poem  of 
India,  an  archery  feat  even  greater  than  this  of  Siddliarta’s  is 
described.  Rama,  the  hero  of  the  poem,  at  the  winning  of  his 
wife  Sita,  used  a bow  which  had  required  the  combined  strength 
of  five  thousand  youths  to  fetch  in  its  casket.  Rama 

“ Before  the  thousands  of  the  court. 

The  weapon  by  the  middle  raised, 

That  ail  the  crowd  in  wonder  gazed. 

With  steady  arm  the  string  he  drew, 

Till  hurst  the  mighty  bow  in  two. 

As  snapped  the  bow  in  awful  clang. 

Loud  as  the  shriek  of  tempests  rang. 

The  e ;rth  affrighted  shook  amain, 

As  when  a hill  is  rent  in  twain  ; 

Then  senseless  at  the  fearful  sound, 

The  people  fell  upon  the  ground  ; 

None  save  the  king,  the  princely  pair. 

And  the  great  saint  the  shock  could  bear.” 

In  the  Mahabharata  several*  wonderful  feats  of  archery  are 
described,  but  none  can  be  more  appropriately  given  in  this  con- 
nection than  some  extracts  from  the  Swayamvara  of  Draupadi. 

“ And  when  they  reached  that  city  they  found  a vast  number  of 
Rajas  encamped,  with  a great  host  of  troops  and  elephants,  and 
multitudes  of  Brahmins,  Kshatriyas,  traveling  merchants,  show- 
men and  spectators.  And  there  was  set  apart  without  the  city  a 
large  plain  inclosed  by  barriers,  in  which  the  Rajas  were  to  ex- 
hibit their  skill  in  archery  ; and  around  the  plain  were  many  glit- 
tering pavilions  for  the  lodging  of  the  more  distinguished  guests, 
and  also  raised  galleries  from  which  to  behold  the  performances. 
And  at  one  end  of  the  plain  was  a tall  pole,  and  on  the  top  of  this 
pole  was  a golden  fish,  and  below  the  fish  was  a chakra  ever 
whirling  round  ; and  the  rule  of  the  Swayamvara  was,  that  wlio- 


* Methodist  Quarterly  Review,  Jan.  1880. 


202 


NOTES. 


ever  discharged  an  arrow  through  the  chakra  at  the  first  shot,  and 
struck  the  eye  of  the  golden  fish,  that  man  should  be  the  husband 
of  the  daughter  of  Raja  Draupada.” 

After  sixteen  days  of  feasting,  “the  moment  arrived  when  the 
young  Princess  was  to  exhibit  herself  in  all  her  loveliness  to  those 
who  hoped  to  gain  her  for  a bride,  and  the  beautiful  damsel  was 
dressed  in  elegant  array,  and  adorned  with  radiant  gems,  and  led 
into  the  arena,  carrying  in  her  hand  the  garland  which  she  was 
to  throw  over  the  neck  of  that  fortunate  hero  who  might  have  the 
fortune  to  win  her  to  be  his  wife.  Then  the  different  choirs  of 
Brahmins  chanted  Vedic  hymns  to  the  glory  and  praise  of  the 
gods,  and  filled  the  heavens  and  the  earth  with  the  music  of  their 
prayers.  After  this,  and  amidst  a universal  silence,  the  Prince 
Dhrislita-dyumna,  who  was  the  brother  of  Draupadi,  stood  by  the 
side  of  his  resplendent  sister,  and  proclaimed  that  whosoever  shot 
the  arrow  through  the  chakra  in  the  first  attempt  and  struck  the 
eye  of  the  golden  fish  should  have  the  Princess  for  his  wife. 
Then  the  Prince  told  into  the  ears  of  Draupadi  the  name  and 
lineage  of  every  one  of  her  suitors  ; and  he  also  told  her,  in  the 
hearing  of  all,  that  she  must  place  the  garland  round  the  neck  of 
the  man  who  struck  the  fish,  and  accept  him  for  her  husband  from 
that  day.  Dhrislita-dyumna  then  turned  to  the  Rajas  and  chief- 
tains and  said.  ‘ Here  stands  this  lady,  my  sister  ; whoever  feels 
confident  in  his  skill  and  strength  that  he  can  hit  the  mark  in  a 
single  trial,  let  him  arise  and  fulfill  the  conditions  of  the  Sway- 
ant  vara. 

“ At  these  words  the  Rajas  arose  from  theirseats  and  approached 
the  pole  on  which  the  golden  fish  was  fixed,  and  the  chakra  below 
it  ever  turning  round,  and  they  viewed  the  strong  and  heavy  bow 
from  which  the  arrow  was  to  be  discharged.  Now  every  man  was 
jealous  of  the  other,  and  yet  for  a long  while  no  chieftain  would 
take  up  the  bow,  lest  he  should  fail  to  bend  it,  and  thus  excite  the 
laughter  of  the  multitude.  Presently  a Raja  stepped  before  his 
fellows  and  tried  to  bend  the  bow,  but  could  not,  and  another  and 
yet  another  essayed  in  like  manner  to  string  the  bow,  but  all  were 
alike  unable  to  do  so  because  of  its  great  size  and  strength.  Then 
many  of  the  Rajas  made  the  attempt,  and  they  strained  themselves 
to  the  very  uttermost,  casting  aside  their  robes  and  collars,  and 
putting  forth  their  whole  strength,  but  not  one  amongst  them 
could  bend  the  bow. 

“ All  this  time  the  Pandavas — five  brother  princes — had  been 
standing  amongst  the  crowd  disguised  as  Brahmins,  but  suddenly 
Arjuna,  one  of  the  brothers,  advanced  and  lifted  the  bow,  and  a 
cry  of  astonishment  ran  through  the  assembly  at  seeing  a Brah- 
min attempt  to  compete  at  a Swayamvara.  Some  there  were  who 
jeered  at  Arjuna,  and  said,  ‘ Shall  a Brahmin  do  this  great  thing 


NOTES. 


203 


which  all  the  mighty  Rajas  have  failed  to  do  ? ’ Others  cried, 
‘ Unless  the  Brahmin  knew  his  own  skill  and  strength,  he  would 
not  make  the  essay.  And  all  the  real  Brahmins  that  were  pres- 
ent were  fearful  lest  the  attempt  should  offend  the  Rajas,  so  that 
the  Rajas  should  give  them  no  gifts,  and  they  entreated  Arjuna 
to  withdraw  ; but  Arjuna  was  heedless  alike  of  words  of  blame  or 
words  of  encouragement,  and  he  offered  up  a mental  prayer  to  his 
tutor  Drona,  and  then  bent  the  bow  and  drew  the  cord,  and  fitting 
the  arrow  to  the  string,  he  discharged  it  through  the  center  of  the 
chakra,  and  struck  the  eye  of  the  golden  fish.  Then  a roar 
of  acclamations  arose  from  the  vast  assembly  like  the  crash  and 
roll  of  distant  thunder,  and  the  Brahmins  waved  their  scarfs  in 
the  greatness  of  their  delight,  and  the  drums  and  trumpets 
filled  the  air  with  joyous  music.  And  the  beautiful  Draupadi 
was  filled  with  joy  and  wonder  at  the  youth  and  grace  of 
the  hero  who  struck  the  golden  fish,  and  she  came  forward  as 
she  had  been  commanded  by  her  brother,  and  threw  the  garland 
round  the  neck  of  Arjuna  and  permitted  him  to  lead  her  away, 
according  to  the  rule  of  the  Swayamvara.”  * 

To  the  single  arrow  test  of  the  earlier  centuries,  other  feats  of 
strength  and  skill  were  subsequently  added  ; but  ultimately  the 
Swayamvara  was  abandoned  on  account  of  the  feuds  and  wars  that 
arose  from  the  jealousies  and  hatreds  that  these  assemblies  excited, 
and  the  custom  of  infant  marriages  was  introduced,  thus  preclud- 
ing such  occasions  of  war. 

26.  And  dove  a Tulas-tree  : — Palm-tree. 

27.  Six  fingers  thick: — This  must  be  understood  as  the  width  of 
six  fingers  laid  one  against  another,  not  as  six  fingers’  length. 

28.  Syces : — Grooms. 

29.  Bhut : — Evil  spirit. 

30.  Mogra  : — Double  Arabian  jasmine. 

31.  Kusd  grass  : — “Every  law  book  and  almost  every  poem  in 
Sanskrit  contains  frequent  allusion  to  the  holiness  of  this  plant, 
and  in  the  fourth  veda  we  have  the  following  address  to  it  at  the 
close  of  a terrible  incantation  : ‘ Thee,  O Dliarba,  the  learned  pro- 
claim a divinity  not  subject  to  age  or  death  ; thee  they  call  the 
armor  of  Indra,  the  preserver  of  religions,  the  destroyer  of  enemies, 
a gem  that  givetli  increase  to  the  fields.  At  the  time  when  the 
ocean  resounded,  when  the  clouds  murmured,  and  the  lightnings 
flashed,  then  was  Dharba  produced,  pure  as  a drop  of  fine  gold  1’ 
Some  of  the  leaves  taper  to  a most  acute  evanescent  point,  whence 
the  Pandits  often  say  of  a very  sharp-minded  man,  that  his  intel- 
lects are  as  acute  as  the  point  of  a kusaleaf.”f  Pandits — Hindu 
teachers — say  that  the  kusa  grass  is  equal  in  sanctity  to  gold,  as  both 

* Wheeler’s  History  of  India,  vol.  i,  19. 
t Sir  Wm.  Jones,  vol,  ii,  Essay  on  Plants  of  India. 


204 


NOTES. 


are  produced  from  the  earth,  and  as  gold  is  the  chief  of  metals,  so  is 
this  of  grasses,  it  is  especially  holy,  and  is  in  great  demand  in  al- 
most all  the  native  offerings  and  religious  ceremonies  of  the  Hin- 
dus,  particularly  in  presenting  water  to  the  manes  of  their  ances- 
tors. The  reason  of  selecting  it  is,  that  the  mouths  of  these  ghosts 
are  so  small  at  first  that  the  libation  offered  them  can  only  enter  by 
being  poured  along  one  of  these  fine  sharp  roots.  It  is  considered 
very  desirable  that  a man  should  die  upon  a bed  of  kusa,  and  it  is 
consequently  the  duty  of  attendant  relations  to  spread  the  grass  on 
the  floor,  and  after  covering  it  with  a cloth,  to  lay  the  dying  man 
upon  it,  in  order  that  he  may  emit  his  last  breath  in  that  hallowed 
position.”  * 

32.  Jhcel : — Marsh. 

33.  Neem  : — Margosa,  or  bitter  tree, — Melia  azadiraclita — or  ash 
leaved  bead  tree  ; considered  sacred,  as  it  once  had  the  honor  of 
supporting  the  sun.  An  eminent  saint  visited  another  saint  named 
Bliaskara  Acharya,  who  was  supposed  to  have  been  an  incarnation 
of  the  sun.  The  two  saints  were  engaged  in  discussion  until  sunset, 
when  Bliaskara  offered  his  guest  food.  Neither  of  them  could  eat 
after  dark,  so  Bliaskara  stopped  the  further  descent  of  the  sun,  and 
ordered  him  to  take  up  his  abode  in  a neighboring  neem  tree  until 
the  food  should  be  cooked  and  eaten,  and  the  sun  obeyed. 

34.  Mesha  : — The  sign  of  Aries. 

35.  Gadi : — Cushion,  throne  or  exalted  seat. 

36.  The  arm-threads  tied: — This  ceremony  is  conducted  with 
more  state  and  solemnity  than  any  other  during  the  marriage  festi- 
val. It  consists  in  fastening  on  the  right  wrist  of  the  young 
man,  and  on  the  left  of  the  girl,  a bit  of  saffron,  called  the  kau- 
kanam. 

37.  The  rice  and  attar  thrown  : — During  the  wedding  ceremo- 
nies, which  usually  last  about  five  days,  two  baskets,  made  of 
bamboo,  are  placed  close  together  ; the  bride  steps  into  one,  the 
bridegroom  into  the  other.  Two  other  baskets  are  brought  filled 
with  ground  rice  ; the  husband  empties  one  over  the  head  of  the 
bride,  and  she  pours  the  other  over  him  ; this  they  repeat  until 
they  are  weary  or  are  admonished  that  it  is  enough.  In  the  mar- 
riage of  princes  pearls  and  perfumes  are  sometimes  used  in  place 
of  rice.-(- 

The  seven  steps  taken  thrice  around  the  fire : — The  sacred 
fire,  and  the  three  circuits  which  the  young  couple  make  around 
the  fire,  indicate  the  ratification  of  a mutual  agreement  between 
them,  as  there  is  nothing  more  solemn  than  what  is  transacted 
over  this  element,  which,  among  the  Hindus,  is  the  most  pure  of 


* Phillips’  Missionary  Vade  Mecum,  221. 
t Abbe  Dubois’  Works. 


NOTES. 


205 


the  deities,  and  therefore  fitter  than  all  others  to  ratify  the  solemn 
oaths  of  which  it  is  the  most  faithful  memorial.”  * 

38.  Mantras: — are  variously  hymns,  incantations,  prayers  or 
ascriptions  of  praise  to  the  gods.  It  is  with  great  reluctance 
that  the  Hindus  communicate  these  to  any  other  than  those  of 
their  own  caste.  Mr.  Wilson  fully  understood  the  dislike  Hindus 
have  ofimparting  these  sacred  words,  and  seriously  doubted 
if  they  could  be  trusted  even  when  they  professed  to  impart 
them. 

39.  Rohini : — A river  in  the  eastern  part  of  Oude. 

40.  Gunga  : — Ganges. 

41.  Sal : — A common  timber  tree,  Shorea  robusta. 

42.  Ganthi  flowers  : — Clusters  of. 

43.  Northwards  soared 
The  stainless  ramps  of  huge  Eimala’s  wall. 

This  is  a beautiful  and  most  accurate  description  of  the  Him- 
alaya mountains.  The  closing  lines 

under  these  the  plain 

Gleamed  like  a praying-carpet  at  the  foot 
Of  those  divinest  altars 

are  unsurpassed  for  truth  and  beauty.  The  combined  views  of  the 
snowy  range  and  the  plains  from  the  lower  ranges — seven  to  ten 
thousand  feet — are  magnificent  beyond  description.  The  specta- 
tor, looking  away  to  the  snows  a hundred  miles  distant  on  the  one 
hand,  and  over  the  plains  for  thirty  or  forty  miles  on  the  other, 
with  hill,  mountain  and  valley  rising  and  falling  far  away  to 
the  east  and  west,  has  such  a view  as  no  other  place  on  earth 
affords. 

44.  Iiadha  and  Krishna  and  the  sylvan  girls : — Krishna  was 
one  of  the  nine  incarnations  of  Vishnu,  and  is  one  of  the  most 
worshiped  gods  of  India.  His  life  was  so  foul  that  no  literal 
translation  of  his  history  could  be  published  in  this  country,  and 
jet  the  story  is  read  to  persons  of  all  ages  and  both  sexes  in 
India.  Many  fine  sayings  are  attributed  to  Krishna,  and  these 
Sanskrit  scholars  have  given  to  the  Western  world  ; but  the  parts 
most  attractive  to  uncultivated  and  carnal  minds  are  necessarily 
suppressed.  Radlni  was  the  chief  of  his  thirty  thousand  mis- 
tresses, and  she,  not  his  lawful  wife,  is  always  pictured  and 
worshiped  with  him. 

45.  Sita : — was  the  beautiful  wife  that  Rama  won  when  he 
broke  the  bow  that  five  thousand  youths  could  scarcely  carry. 
Later,  when  Rama’s  father  would  have  placed  this,  his  eldest  son, 
on  the  throne,  a second  wife  steps  in  and  claims  the  fulfillment  of 
a long-forgotten  promise  that  her  son  should  be  heir  to  the  throne. 
Rama,  to  avoid  discord,  and  upon  the  advice  of  his  father,  becomes 
a hermit.  Sita  insists  on  accompanying  him,  though  he  in  the 


* Abbe  Dubois’  Works. 


2o6 


NOTES. 


most  tender  language  beseeches  her  not  to  undertake  such  hard- 
ships and  discomforts  for  his  sake.  Sita  insists  that  “ wherever 
the  husband  may  be,  the  wife  must  dwell  in  the  shadow  of  his 
foot,”  and  for  ten  years  they  wander  in  the  jungle.  They  visit 
the  dwellings  of  the  most  celebrated  hermits  ; a female  hermit 
named  Anasuya,  talks  to  Sita,  who  tells  Anasuya  of  her  birth,  and 
says  : 

“ My  preceptor  taught  me  ever  to  reverence  my  mother  earth, 
and  to  strive  to  be  as  pure  and  true  and  brave  as  she,  and  he  called 
me  Sita  because  I sprang  out  of  a furrow  of  the  ground.”  Ana- 
suya says  : “Thou  hast  indeed  the  courage  of  the  brave  earth 
mother,  for  thou  hast  not  feared  to  face  the  scorching  heat,  and 
the  biting  winds,  and  the  angry  storm  ; and  thou  art  so  noble,  too, 
Sita,  for  thou  hast  lavished  thy  beauty  on  the  sorrowful,  and  hast 
sought  to  make  even  the  path  of  exile  sweet  to  thy  beloved.” 
Rawan,  the  monstrous  king  of  Ceylon,  one  day  in  the  absence  of 
Rama  made  the  beautiful  Sita  his  most  unwilling  captive,  and 
carried  her  through  the  air  to  his  capital.  Sita  has  naught  but 
bitterness  for  her  captor,  and  tells  him  that  Rama  will  deliver  her 
and  destroy  him.  Rama  instituted  a search  for  her,  and  with  the 
assistance  of  Hanumau — the  monkey  god,— who  took  a flying  leap 
of  sixty  miles  from  the  mainland  to  Ceylon — found  Sita.  A 
mighty  war  ensued,  the  giant  was  slain,  and  Sita  recovered.  To 
prove  her  purity  to  Rama,  she  passed  through  a tire  ordeal,  and 
ever  since  her  name  has  been  the  synonym  for  wifely  constancy 
and  noble  devotion. 

46.  Draupadi : — was  the  maiden  won  by  Arjuna,  who  shot  the 
fish  through  the  whirling  chakra.  By  the  unfortunate  exclama- 
tion of  his  mother,  who,  on  being  told  by  the  brothers  that  they 
had  made  a fine  acquisition,  said,  “Go  and  share  it,  you  five 
brothers,  amongst  yourselves  and  eat  it,”  she  was  compelled  to  be 
a wife  for  all  of  them.  Her  difficult  place  she  filled  with  rare 
credit  and  honor. 

47.  God  Ganesha 
With  disc  and  hook,  tobring  wisdom  and  wealth — 
Propitious  sate,  wreathing  his  sidelong  trunk. 

Ganesli  is  the  god  of  wisdom,  eloquence  and  obstacles.  The 
Abbe  Dubois  gives  the  following  account  of  the  cause  of  the  re- 
markable elephant  head  which  Ganesh  bears:  “ The  god  Kumara, 
who  had  long  entertained  a grudge  against  Ganesh,  finding  him 
alone  one  day,  cut  off  his  head.  Shiv,  his  father,  was  much 
grieved  when  he  heard  of  the  misfortune,  and  being  desirous  to 
repair  it,  he  made  a vow  that  he  would  cut  off  the  head  of  the 
first  living  creature  he  should  find  with  his  head  lying  toward  the 
north,  and  unite  to  the  trunk  of  Ganesh.  In  acting  on  this  design, 
the  first  animal  he  met  with  lying  in  this  position  was  an  elephant, 


NOTES. 


207 


the  head  of  which  he  cut  off,  and  set  on  the  neck  of  Ganesh,  and  thus 
restored  him  to  life.  The  mother  of  Ganesli  was  terrified  and  ago- 
nized to  find  her  son  with  such  a deformity,  but  was  pacified  on  be- 
ing assured  by  Brahma  that  Ganesli  should  be  the  most  worshiped  of 
all  gods.  Ganesli,  as  the  god  of  obstacles,  though  he  has  no  temples, 
is  more  frequently  invoked  than  any  other  God  in  India,  as  every 
undertaking,  even  the  worship  of  the  gods,  must  be  prefaced  with 
prayer  to  him.  Every  book  in  the  Hindi  and  Sanskrit  languages 
opens  with  an  invocation  to  Ganesli,  usually  Sri  Ganeslia  minia — 
to  the  honorable  Ganesh  respect.  ” The  following  is  an  introduction 
to  a treatise  on  geometry:  “ Having  bowed  to  Ganesh,  whose 

head  is  like  an  elephant,  whose  feet  are  adored  by  the  gods,  who, 
when  called  to  mind,  restores  his  votaries  from  embarrassment, 
and  bestows  happiness  011  his  worshipers,  I propound  this  easy 
method  of  computation.” 

48.  Nelumbo  : — Dark  blue  flowers. 

49.  Ofnakre  : — Silvery  whiteness,  or  panes  of  mica. 

50.  Purdiih : — Curtain. 

51.  And  silven'  vina-strings : — The  vina  is  one  of  the  most  ancient 
of  the  musical  instruments  of  India.  A hollow  gourd  is  fastened 
near  either  end  of  a bar  that  is  strung  with  three  steel  and  four 
brass  or  silver  wires  ; these  are  played  with  plectrums,  usually 
fish  scales  fastened  with  springs  or  tied  with  thread  to  the  little 
finger  and  two  first  fingers  of  the  right  hand.  An  English  writer 
claims  that  “it  is  an  instrument  of  the  greatest  capacity  and 
power  ; and  a really  superior  vfna,  in  the  hands  of  an  expert  per- 
former, is  perhaps  little  inferior  to  a fine-toned  piano.” 

52.  To  that  great  stature  [of  fair  sovereignty : — To  be  a chakra- 
vartin. 

BOOK  THE  THIRD. 

1.  Chitra : — The  name  of  the  14th  mansion  of  the  moon. 

2.  Nullahs : — Ravines. 

3.  Maiddn: — Plain. 

4 Kos  : — About  two  miles. 

5 Crors  : — Ten  millions. 

6.  The  water-carriers  spinkled  all  the  streets 
From  spirting  skins. 

The  water  carriers  of  India  bear  water  in  goat-skins  on  the  back. 
The  neck  of  the  skin  is  left  open  ; this  the  carriers  grasp  with  the 
left  hand,  and  by  a little  dexterous  movement,  are  able  to  throw 
the  water  in  small  streams  quite  a distance. 

7.  Tulsh-bush : — Ocymum  sanctum,  Sweet  basil.  The  basil  is 
considered  sacred  by  the  Hindus,  and  is  constantly  used  in  re- 
ligious services.  One  tradition  says  that  Tulsi  was  a nymph  be- 


208 


NOTES. 


loved  by  Krishna  and  by  him  metamorphosed  into  this  plant.  A 
more  commonly  received  tradition  is  that  Tulsi  wished  to  become 
the  wife  of  Vishnu,  but  was  turned  by  the  curse  of  Lakshmi, 
Vishnu’s  wife,  into  the  basil  or  tulsi  plant.  Vishnu,  not  pleased 
with  this,  promised  Tulsi  that  he  would  always  continue  with  her 
in  the  form  of  the  Salagram,  or  Ammonite  stone,  found  in  the 
rivers  of  Nepal.  For  this  reason  the  Hindus  who  worship  Vishnu 
keep  leaves  of  the  basil  above  and  below  a salagram  in  the  tem- 
ples, and  adorn  their  temples  and  houses  with  pictures  of  the  sala- 
gram and  basil,  the  women  paying  particular  attention  to  the  cul- 
tivation of  the  latter.  “ By  Tulsi’s  leaf  the  truth  I speak”  is  a 
favorite  mode  of  affirmation. 

8.  Suryadeva : — The  sun  god,  who  is  represented  in  statuary  as 
seated  on  a chariot  drawn  by  seven  horses. 

9 Came  forth  in  painted  car,  which  two  steers  drew : — The 
pleasure  carriages  of  the  Hindus  usually  have  two,  sometimes 
four,  heavy  untired  wheels.  The  floor  of  the  carriage  is  made  of 
interlaced  bamboos,  and  is  without  springs  or  seats.  On  this  the 
rider  sits  tailor  fashion,  or  for  a change  with  feet  hanging  in  some 
convenient  place  among  the  wheels.  The  driver  sits  in  front  astride 
the  cumberous  and  ornamented  tongue.  The  top  of  the  carriage  is 
dome-like  in  shape,  and  hung  with  fringed  curtains  of  white  cot- 
ton, or  red  silk,  as  the  owner  can  afford.  The  oxen  used  for  these 
carriages  are  as  much  objects  of  pride  and  care  as  carriage  horses  in 
the  W est.  They  are  never  used  for  labor,  and  are  beauti  f ul  animals. 
They  trot  with  considerable  speed,  and,  on  the  ordinary  country 
roads,  are  not  excelled  by  the  European  horse  and  buggy. 

10.  Bright-clad : — Probably  no  people  present  a brighter  appear- 
ance on  a gala  day  than  do  the  Hindus,  of  the  north  country  par- 
ticularly. The  great  majority  of  the  men  dress  in  white  muslin 
coats  and  trousers,  that,  on  such  occasions,  are  marvelously  white 
and  clean.  The  turbans  are  of  white,  rose  pink,  pale  green,  lav- 
ender or  other  delicate  shade,  or  often  of  turkey  red  with  red  kam- 
marband,  or  waist-scarf.  Priests  and  religious  mendicants  wear 
ocher  colored  garments  ; the  native  police  have  uniforms  of  rifle 
green  with  red  turbans  and  kammarbands  ; the  women  generally 
wear  skirts  of  dark  blue  or  red,  with  large  veils  of  white  or  bright 
colored  muslin  spangled  or  gayly  bordered  ; and  among  the  crowd 
is  sure  to  be  a sprinkling  of  grandees  in  silks,  cashmere  shawls, 
cloth  of  gold,  or  brilliant  array  of  some  sort,  attended  by  white- 
robed  servants,  wearing  scarlet  sashes,  swords  and  gay  turban*. 

11.  Jai!  jai ! — Hail,  hail! 

12.  Jalini : Feminine  for  Galen. 

13.  Hastd  : — Named  for  the  14th  mansion  of  the  moon 

14.  Gautami  : — Feminine  for  Gotama. 

15.  Gunga ; — Named  for  the  Ganges. 


NOTES. 


209 


16.  “Ah,  Sweet,”  he  said,  “such  comfort  that  my  soul 

. Aches,  thinking  it  must  end,  for  it  will  end.  ” 

Compare  this  mournful,  hopeless  fear  of  love’s  decay,  as  seen 
from  a heathen  stand-point,  with  dear  old  “ John  Anderson,  my 
Joe,  John,”  the  song  of  Christian  lovers. 

17.  Indra, : — was  one  of  the  original  deities  of  India,  and  before 
the  introduction  of  Brahminism,  held  in  the  Indian  pantheon  about 
the  same  relation  as  Jupiter  in  the  Grecian. 

18.  The  ten  great  gifts  of  wisdom  signify  : — Mr.  Hardy  enumer- 
ates these  gifts  as  follows  : “1.  The  wisdom  that  understands 
what  knowledge  is  necessary  for  the  right  fulfillment  of  any  par- 
ticular duty,  in  whatsoever  situation.  2.  That  which  knows  the  re- 
sult or  consequence  of  karma.  8.  That  which  knows  the  way  to  the 
attainment  of  Nirvana.  4.  That  which  sees  the  various  sakwalas. 
5.  That  which  knows  the  thoughts  of  other  beings.  6.  That 
which  knows  that  the  organs  of  sense  are  not  the  self.  7.  That 
which  knows  the  purity  produced  by  the  exercise  of  the  dhyanas. 
8.  That  which  knows  where  any  one  was  born  in  all  his  former 
births.  9.  That  which  knows  where  any  one  will  be  born  in  all 
future  births.  10.  That  which  knows  how  the  results  proceeding 
from  karma — action — may  be  overcome.” 

19.  Are  those  four  fearless  virtues: — The  first  path  or  virtue  is 
the  awakening  of  the  heart  when  it  is  perceived  that  pain  is  in- 
separable from  existence,  that  all  earthly  good  leads  to  sorrow; 
then  he  is  awake  and  has  entered  upon  the  first  stage.  In  the  sec- 
ond he  loses  all  impure  desires,  and  all  revengeful  feelings;  in  the 
third  he  becomes  free  from  evil  desires,  ignorance,  doubt,  heresy 
and  unkindness  and  vexation  ; universal  charity  follows  opening 
Nirvana. 

20.  At  Chandra’s  temple  ; — The  temple  of  the  moon. 

21.  Merchant’s  robe  : — The  shop-keepers  of  India  generally  wear 
turbans  of  white,  or  pale  colored  muslin,  that  are  made  on  light 
frames,  in  a very  set  fashion  of  many  tiny  folds,  one  over  the 
other  ; the  coat  is  a short  waist  jacket  ; about  the  loins  is  wrapped 
the  dhoti  (three  or  four  yards  of  cloth  that  is  folded  to  assume  a 
trowsers-like  appearance,  each  leg  being  covered  to  below  the 
knee),  and  about  the  shoulders  an  ample  sheet  is  loosely  thrown. 

22.  Clerkly  dress  : — The  trousers  for  this  dress  are  white,  long 
and  close-fitting  ; the  white  coat  is  long  and  narrow,  surmounted 
by  a short  waist  jacket,  frequently  made  of  colored  muslin  ; the 
turban  is  of  loose  and  ample  folds  of  white  muslin. 

23.  The  traders  cross-legged  ’mid  their  spice  and  grain : — Native 
stores  in  India  have  neither  shelves,  counters,  chairs,  stools,  nor 
boxes  or  bins.  Six  or  eight  feet  square  of  a verandah  floor  with 
a closet  or  two,  is  quite  an  establishment.  The  merchant  spreads 
a few  goods  on  the  open  side  of  his  shop  and  sits  on  his  heels  in 


2IC 


NOTES. 


the  midst.  The  grain  merchants  spread  their  shoulder  cloths  on 
the  ground,  in  the  bazar  square,  and  dump  the  grain  upon  them  ; 
from  these  they  sell  by  weight,  using  balanced  baskets.  Large 
numbers  of  regular  traders  in  spices,  pottery,  jewelry,  toys  and 
other  wares  simply  spread  a cloth  on  the  ground,  display  the  goods 
and  sit  cross-legged  beside  them. 

24.  The  buyers  with  their  money  in  the  cloth: — A Hindu’s  gar- 
ments are  made  without  pockets;  pocket-books  are  unknown,  so  a 
bit  of  cloth  carried  in  the  hand,  or  tucked  in  the  waist-band, 
serves  both  purposes. 

25.  The  war  of  words  to  cheapen  this  or  that : — The  seller  always 
asks  three  or  four  times  the  sum  he  expects  to  receive  for  any 
article ; the  buyer  understands  this,  and  offers  what  he  thinks 
right,  what  he  can  afford,  or  as  small  a sum  as  he  thinks  may  be 
received.  ‘ ‘ The  war  of  words  ” is  indefinitely  continued,  and  to 
a foreigner,  when  not  exasperating,  is  extremely  amusing. 

26.  The  shout  to  clear  the  road: — As  there  are  no  sidewalks,  and  the 
hucksters  lay  their  goods  as  near  the  road  as  possible  when  the 
trade  and  war  over  prices  is  fairly  begun,  every  passing  wagon 
must  send  forward  some  one  to  shout  and  shove,  to  make  a pass- 
age and  prevent  injury.  Persons  of  rank  always  send  on  a fore- 
runner on  any  road. 

27.  The  singing  bearers  with  the  palanquins : — Four  men  bear  a 
palanquin,  and  three  or  four  run  alongside  for  relief.  It  is  neces- 
sary that  the  men  carrying  should  keep  step,  both  for  their  own 
ease,  and  the  comfort  of  the  person  in  the  palanquin.  To  aid 
themselves  they  call  back  and  forth,  “Hu,  hu,  ho,  ho,”  in  a sub- 
dued tone.  This  call  they  vary,  by  chanting  in  measure,  and  in 
the  same  tone,  remarks  about  the  person  they  are  carrying. 
Except  as  regards  weight,  these  sentences  are  usually  highly  com- 
plimentary, and  calculated  to  induce  a larger  gift  of  buckhsheesli. 

28.  Hamals : — Associate  cattle. 

29.  The  housewives  bearing  water  from  the  well 
With  balanced  chatties,  and  athwart  their  hips 
The  black-eyed  babes. 

A cliattie  is  a globular  water  jar,  with  a short  neck  on  one  side. 
The  poorer  women  who  go  to  the  wells  will  carry  two  or  three 
such  jars,  each  holding  from  two  to  four  gallons,  one  above  the 
other,  on  their  heads;  also  a jar  in  one  arm  resting  on  one  hip,  and 
a baby  astride  the  other  hip. 

30.  The  fly-swarmed  sweetmeat  shops  : — Candy  stores  are  in  about 
the  same  proportion  to  other  stores  in  India  as  are  liquor  saloons 
to  our  stores  in  American  cities.  The  sweetmeats  are  not  adul- 
terated with  as  hurtful  materials  as  Western  confectioners  use, 
and  they  are  seldom  colored.  Ghee,  or  clarified  butter,  is  largely 
used  in  candies,  making  them  distasteful  to  most  Europeans. 


NOTES. 


2 1 1 


31.  The  weaver  at  his  loom  : — The  looms  are  worked  by  hand, 
and  are  most  primitive,  but  by  careful  skill,  fine  textures  and  rich 
materials  are  produced  from  them. 

32.  The  cotton-bozo  twanging : — The  cotton-bow  is  a stout  bow 
five  or  six  feet  in  length,  with  a strong  rawhide  string.  This  is 
twanged  sharply  upon  the  heap  of  cotton,  and  by  its  vibration 
causes  the  dust  and  dirt  to  fly  off,  leaving  the  cotton  clean  and 
white.  By  striking  the  bow  at  different  points  a kind  of  music  is 
produced. 

33.  The  school 
Where  round  their  Gurzi,  in  a grave  half -moon. 

The  Sdkya  children  sang  the  mantras  through, 

And  learned  the  greater  and  the  lesser  gods. 

In  the  school  the  teacher  and  scholars,  boys  only,  sit  cross- 
legged  upon  the  floor,  without  desks  or  other  school  apparatus 
than  a book,  reed  pens,  ink  and  coarse  paper.  The  instruc- 
tion, until  the  introduction  of  English  methods  of  instruction  by 
that  government,  was  almost  entirely  confined  to  religious  pre- 
cepts and  stanzas,  and  histories  of  the  gods  and  their  worship. 

34.  The  dyers  stretching  waistcloths  in  the  sun : — These  cloths 

add  greatly  to  the  picturesqueness  of  the  scene  in  the  Indian 
bazar,  as  they  hang  and  wave  like  great  ribbons  in  the  still  air 
from  floor  to  housetop,  on  horizontal  poles  set  in  gables,  roofs, 
balconied  windows  or  towers.  » 

35.  The  Brahmin  proud : — The  Brahmins  are  usually  taller 
and  fairer  than  other  castes.  For  thousands  of  years  their  pro- 
genitors have  been  the  best  fed  and  most  comfortably  housed  class. 
The  result  is  everywhere  apparent. 

36.  The  martial  Kshatriya; — Soldier  caste. 

37.  Sudra  : — The  lower  castes  and  laborers. 

38.  Nag  : — Serpent. 

39.  or  charm  the  hooded  death 

To  angry  dance  zoith  drone  of  beaded  gourd. 

The  snake  charmers  capture  the  most  fatally  venomous  of  all 
snakes,  the  cobra,  and  carry  them  about  in  baskets  for  exhibition. 
The  charmers  seat  themselves  beside  the  baskets,  in  which  the 
snakes  lie  apparently  asleep,  and  begin  to  blow  upon  their  gourds 
and  pipes,  that  sound  not  unlike  a Scotch  bagpipe.  Presently  the 
snakes  begin  to  stir,  then  to  arise  until  they  stand  upon  their 
bellies  to  a height  of  eighteen  inches  or  more,  when  they  expand 
their  hoods,  thrust  out  their  tongues,  and  sway  back  and  forth,  as 
long  as  the  music  lasts. 

40.  Or  beg  a boy  next  birth  : — A man’s  funeral  ceremonies  cannot 
be  properly  performed  by  any  but  a son,  hence  the  great  anxiety 
of  parents  for  sons.  A woman  may  be  lawfully  divorced  if  she 
have  no  sons,  or  her  husband  is  expected  to  take  a second  wife. 


2X2 


NOTES. 


frequently  at  the  request  of  the  first  wife,  that  the  name  and  honor 
of  the  house  may  be  sustained. 

41.  Lotas  : — Globular  water  vessels,  usually  about,  a quart 
measure. 

42.  Striped  murderer : — Tiger. 

43.  Karunda  bush: — Corinda,  or  carissa  carandas. 

44.  An  earthen  bowl  with  lighted  coals  : — In  ancient  times  when 
Agni,  the  god  of  fire,  was  worshiped,  every  householder  was  the 
family  priest,  and  the  sacred  or  sacrificial  fire  was  kept  con- 
tinually burning  on  the  hearth-stone.  This  has  passed  away,  but 
remains  of  the  old  fire  worship  are  still  seen  in  many  religious 
ceremonies  among  the  Hindus.  Carrying  lighted  coals  in  a bowl 
before  the  dead  signifies  that  that  on  the  family  hearth-stone  is 
out,  and  its  remains  are  to  be  used  in  performing  the  last  cere- 
monies of  burning. 

45.  The  kinsmen  shorn: — Upon  the  death  of  a son, father  or  brother, 
the  nearest  male  relatives  are  required  to  shave  every  part  of  the 
body. 

46.  Lama: — A leading  divinity;  the  hero  of  the  epic  poem,  the 
Ramayan. 

47.  To  where  a pile  was  reared  beside  the  stream  : — Those  who  have 
borne  the  dead  and  lighted  the  funeral  pile  cannot  return  to  their 
families  or  eat  until  they  have  bathed  in  flowing  water,  hence  the 
dead  are  generally  burned  beside  streams.  Not  unfrequently  when 
the  relatives  cannot  afford  sufficient  fuel  to  entirely  consume  the 
body  it  is  thrust  half  burned  into  the  stream,  to  become  food  for 
vultures  and  alligators.  The  funeral  ceremonies  are  many,  and 
vary  in  different  parts  of  the  country.  Frequently  years  elapse 
before  the  last  can  be  performed. 

48.  Such  is  man’s  round  ; — Transmigration  of  soul. 

49.  Brahm  : — The  divine  essence,  the  original  Creator;  he  from 
whom  sprung  the  three  principal  gods,  Brahma,  Shiv  and  Vishnu. 

BOOK  THE  FOURTH. 

1.  Chaitra  Shud  ; — The  full  moon  of  March  and  April. 

2.  Asoka  buds; — The  vegetable  world  scarce  exhibits  a richer 
sight  than  an  Asoka  tree  in  full  bloom  ; it  is  about  as  high  as  an 
ordinary  cherry  tree.  The  flowers  grow  in  dense  clusters,  beauti- 
fully diversified  with  tints  of  orange  scarlet,  of  pale  yellow  and  of 
bright  orange,  which  grows  deeper  every  day,  and  forms  a variety 
of  shades  according  to  the  age  of  each  blossom  that  opens  in  the 
cluster.* 

3.  Lama’s  birthday  comes: — The  birthday  of  Rama  is  celebrated 


* Sir  William  Jones’  Works. 


NOTES. 


213 


with  great  ceremonies  and  festivities.  Near  the  larger  towns  open 
air  theatricals  are  held  representing  the  hermitage  of  Rama,  the 
theft  of  liis  wife  Sita  by  Rawan,  the  King  of  Ceylon,  the  war  that 
followed,  the  retaking  of  Sita,  and  the  triumphal  return  of  Rama. 
The  play  lasts  two  or  three  days,  and  is  witnessed  by  thousands  of 
eager  spectators. 

4.  Mudra ; — A seal,  a signet. 

5.  Angana  : — A court. 

6.  Denis  : — Feminine  for  Devas,  bright  ones,  or  lesser  gods. 

7.  Larikd  : — Ceylon. 

8.  The  chuddah  : — A veil  worn  over  the  head  and  nearly  enwrap- 
ping the  whole  person. 

9.  Karitha-stone  : — Precious  stones  worn  in  a necklace  are  called 
kantlia. 

10.  Vishnu  : — The  second  deity  of  the  Hindu  triad  is  variously 
represented  in  paintings  and  sculpture,  but  is  most  commonly 
figured  as  a black  or  deep  blue  man,  with  four  arms  in  vchich  he 
holds  a discus,  a conch,  a mace  and  an  Egyptian  lotus  flower,  em- 
blematic of  his  attributes  or  power.  He  is  the  source  of  the  greater 
part  of  Hindu  incarnations.  Nine  of  Vishnu  have  already  appeared. 
The  tenth,  that  is  to  bring  in  the  golden  age,  is  expected  toappear 
in  a temple  in  Sembhal,  a town  near  Moradabad.  A few  years 
since  a long  lease  of  this  temple  was  for  sale,  and  if  the  mission- 
aries resident  in  the  place  had  had  money  enough,  they  could  have 
bought  it  for  a preaching  place. 

11.  Shim  : — The  third  of  the  Hindu  trinity.  In  appearance  he 
is  always  disgusting  or  frightful.  In  one  form  he  appears  as  a 
white  man,  with  three  eyes  (one  in  his  forehead),  a tiger  skin 
barely  covering  his  loins,  and  three  snakes  curled  about  his  head 
and  shoulders.  From  his  miserable  wickedness  the  famous  Ling 
had  its  origin. 

12.  Surya  ; — The  sun. 

13.  So  with  his  brow  he  touched  her  feet,  and  bent 
The  farewell  of  fond  eyes,  unutterable. 

Upon  her  sleeping  face. 

Wherever,  and  in  whatever  form,  this  legend  of  the  renunciation 
is  found,  it  always  betokens  deepest,  truest  love  yielding  only  to 
stern  duty  and  greater  benevolence.  The  legend  of  the  Southern 
Buddhists  says  that  the  son  was  already  born.  “ The  Prince,  in 
order  that  he  might  see  his  son,  went  to  the  apartment  of 
Yasodliara,  and  on  opening  the  door  he  saw  the  Princess  upon  a 
couch,  surrounded  by  flowers  ; but  she  was  asleep,  her  hand  em- 
bracing the  infant,  which  was  also  asleep,  and  laid  upon  her 
bosom.  Siddartlia  perceived  that  in  order  to  take  up  his  son 
Rahula  he  must  remove  the  mother’s  arm,  which  would  probably 
cause  her  to  awake,  and  as  he  knew  that  if  she  awoke  she  would 


214 


NOTES. 


speak  to  him,  which  might  shake  his  resolution,  lie  remained 
upon  the  threshold,  holding  the  door-post  with  liis  hand,  but  not 
proceeding  any  further.  He  thought,  ‘ I can  see  my  child  after  I 
become  Buddha  ; were  I,  from  parental  affection,  to  endanger  the 
reception  of  the  Buddhaship,  how  could  the  various  orders  of  being 
be  released  from  the  sorrows  of  existence?’  Then  resolutely,  like 
a man  attempting  to  root  up  Mount  Sumeru,  he  withdrew  his  foot 
from  the  doorway,  and  descended  to  the  court-yard.”  * This  de- 
cisive step  taken,  the  legend  again  narrates  the  marvels  that  oc- 
curred at  the  time  of  Buddha’s  birth,  wherein  all  nature  puts  forth 
freshness  and  beauty  in  honor  of  the  great  event. 

14.  Numdah  : — Felt,  or  coarse  woolen  cloth  formed  without 
weaving,  and  used  as  a covering  for  horses,  or  to  keep  off  rain. 

15.  Buddah  Dcvas  : — Demi-gods  from  Indra’s  heaven. 

16.  Mohr  a- flowers:—  The  molira  tree  bears  sweet-scented  flowers, 
from  whose  petals  a spirituous  liquor  is  distilled;  from  the  nuts  an 
oil  is  extracted,  Bassia  latifolia. 

17.  But  when  they  reached  the  gate  ; — The  King,  who  had  fore- 
seen that  his  son  would  attempt  to  escape  by  stealth,  had  placed  a 
thousand  men  as  wardens.  This  marvelous  horse  Kantaka,  eigh- 
teen cubits  in  length  and  of  proportionate  height,  proud  to  assist 
his  master  at  this  time,  to  which  the  horse  had  so  long  looked  for- 
ward, resolved  that  if  the  gate  were  not  open  he  would  leap  the 
ramparts  of  the  city  with  the  Prince  on  his  back,  and  Clianna  hang- 
ing to  his  tail.  Clianna,  equally  as  loyal,  resolved  to  leap  the  bar- 
rier with  the  horse  on  one  shoulder  and  the  Prince  on  the  other  ; 
but  the  devas,  knowing  that  through  Buddha  they  too  should  ob- 
tain entrance  to  the  city  of  peace — Nirvana— noiselessly  opened 
the  gate. 

18.  Malwa  ; — A province  of  India  where  fields  of  poppies  are 
grown  for  opium. 

19.  Anemia’s  wave; — This  name  has  two  significations — illustrious 
and  saltless. 

20.  and  spake 

Full  sweet  to  Lhanna. 

In  India  it  is  the  custom  for  the  grooms  to  run  beside,  or  at 
least  in  full  sight  of,  master  and  horse  when  on  a journey.  These 
men  become  remarkable  for  speed  and  endurance.  Channa  was 
evidently  well  trained,  hence  stood  ready  to  take  Siddartlia’s  horse 
at  the  close  of  the  wonderful  ride.  Clianna  requested  that  he  might 
be  his  master’s  companion  in  his  asceticism,  but  Siddartha  be- 
sought him  to  return,  that  his  father  and  wife  might  know 
whither  lie  had  gone.  The  horse,  knowing  that  his  service  for 
his  master  was  ended,  became  greatly  distressed  and  fell  dead. 
A temple  was  afterward  erected  to  his  memory  on  that  spot. 


* Manual  of  Buddhism.  161. 


NOTES. 


2I5 


BOOK  THE  FIFTH. 

1.  Rdjagriha  ; — A Prince’s  house.  The  town  was  formerly  fa- 
mous for  beauty  and  wealth.  It  was  the  capital  of  Magadha.  The 
place  has  been  in  ruins  for  centuries. 

2.  Baibhara ; — Distant  gardens,  the  cultivated  lands  near  a 
town. 

3.  Sarsuti  : — Thread  of  the  gods,  a little  stream. 

4.  Tapovan  : — Place  of  devotees. 

5.  Sovereign  earth-butter : — Liquid  bitumen. 

6.  Sail&giri : — Cool  hill. 

7.  Jujube  trees  : — Native  of  Arabia. 

8.  here 

Lord  Buddha  sate. 

This  place  of  meditation  was  chosen  with  strict  regard  to  the 
rules  laid  down  in  the  sacred  books  that  say  : “ Curbing  the 
senses  and  appetites,  and  breathing  gently  through  the  nostrils, 
while  meditating  the  scholar  should  concentrate  his  thoughts. 
On  a clean  smooth  spot,  free  from  pebbles,  from  gravel,  or  from 
scorching  sand,  where  the  mind  is  tranquillized  by  pleasant 
sounds,  by  running  water  and  grateful  shade,  with  naught  to 
offend  the  eye,  let  him  apply  himself  to  his  task.”  Though 
Buddha  sat  “ motionless  as  the  fixed  rock  his  seat,”  the  old  saint 
of  the  Maliabharata  beat  him  all  hollow.  “ And  the  old  Rislii  had 
sat  in  one  place  so  many  years  that  a tree  had  grown  up  between 
his  legs,  and  birds  had  built  their  nests  upon  the  tree,  and  serpents 
had  made  their  holes  all  round  him.  And  the  Rislii  said  that  he 
had  remained  there  during  twenty  Brahmas,  and  had  frequently 
seen  the  world  come  to  a close  and  begin  again.”  A day  of 
Brahma  is  more  than  4,000  millions  of  years. 

In  the  effect  of  meditation  the  infant  of  the  Vishnu  Purana 
excels  both  Buddha  and  the  Rislii.  ‘ ‘ Dliruva,  aged  five  years, 
performed  a penance  as  enjoined  by  Mariclii  and  the  sages.  He 
contemplated  Vishnu,  the  sovereign  of  all  gods,  seated  in  himself. 
Whilst  his  mind  was  wholly  absorbed  in  meditation,  the  mighty 
Hari,  identical  with  all  beings  and  with  all  natures,  took  posses- 
sion of  his  heart.  Vishnu  being  thus  present  in  his  mind,  the 
earth,  the  supporter  of  elemental  life,  could  not  sustain  the  weight 
of  the  ascetic.  As  he  stood  upon  his  left  foot  one  hemisphere 
bent  beneath  him,  and  when  he  stood  upon  his  right  foot,  the 
other  half  of  the  earth  sunk  down.  When  he  touched  it  with  his 
toes  it  shook  with  all  its  mountains  and  rivers,  and  the  seas  were 
troubled  and  the  gods  partook  of  the  universal  agitation.  ” The 
celestials  interfered  with  many  strategems,  but  could  not  induce 
him  to  forego  his  penances,  until  Hari  himself  came  to  him  and 
granted  his  wish  that  he  should  be  above  all  worlds  and  creations, 

V 


2l6 


NOTES. 


9.  Thus  would  Tie  muse  from  noontide: — Tliat  a deep  religious 
life  was  attained  chiefly  through  contemplation  se.  ms  to  have 
been  a ruling  idea  since  very  early  times  in  India.  The  most 
ancient  histories  tell  of  devotees  seeking  union  with  Deity  by  con- 
templation. The  sacred  books  prescribe  various  methods  and  atti- 
tudes to  assist  the  mind  in  concentrating  thought.  “ The  devotee 
must  attend  to  the  gradual  suppression  of  breathing,  since  the 
animal  soul  and  the  mind  act  in  conjunction.  In  this  work  he  must 
first  endeavor  to  fix  the  understanding  by  some  act  of  the  senses  ; 
for  example,  he  must  place  his  sight  and  thoughts  on  the  tip  of 
his  nose,  by  which  he  will  perceive  smell  ; then  bring  his  mind  to 
the  tip  of  his  tongue,  when  taste  will  be  realized  ; and  afterward 
fix  his  thoughts  on  the  root  of  his  tongue,  by  which  sound  will  be 
suggested.  After  this,  if  the  mind  be  full  of  the  principle  of 
grandness,  and  free  from  passion  and  ignorance,  it  will  escape  the 
waves  of  passion  and  become  truly  fixed . He  who  meditates  on 
God,  placing  his  mind  on  the  sun,  moon,  fire,  or  any  other  lumi- 
nous body,  or  within  his  heart,  or  at  the  bottom  of  liis  throat,  oi 
in  the  center  of  his  skull,  will,  by  afterward  ascending  from  these 
gross  images  of  the'  Deity  to  the  glorious  original,  secure  fixed- 
ness of  thought.”  * 

The  experience  of  an  ex-devotee,  as  given  by  the  Abbe  Dubois, 
is  not  only  curious  but  amusing.  “I  was  a novice,”  said  the 
devotee,  “ under  a celebrated  Sunyasis,  who  had  fixed  his  her- 
mitage in  a remote  situation  near  Bellaburam.  As  he  prescribed, 
I devoted  the  great  part  of  the  night  to  watchfulness,  and  to  en- 
deavors to  expel  from  my  mind  every  thought  whatever.  Agree- 
ably to  other  instructions  daily  repeated  to  me  by  my  master,  I 
exerted  all  my  might  to  restrain  my  breathing  as  long  as  it  could 
be  possibly  endured.  I persisted  in  thus  containing  myself,  con- 
tinually, till  I was  nearly  ready  to  faint  away.  Such  violent 
efforts  brought  on  the  most  profuse  perspiration  from  all  parts  of 
my  body.  At  length,  one  day  while  I was  practicing  as  usual,  I 
imagined  I saw  before  me  the  full  moon,  very  bright,  but  tremu- 
lous. At  another  time  I was  led  to  fancy,  in  broad  day,  that  I 
was  plunged  into  thick  darkness.  My  spiritual  guide,  who  had 
often  predicted  to  me  that  the  practice  of  penitence  and  contem- 
plation would  disclose  to  me  very  wonderful  appearances,  was 
quite  delighted  with  my  spiritual  progress  when  I related  to  him 
what  I had  experienced.  He  then  set  me  some  new  tasks.  Wearied 
out  at  last  with  these  tiresome  follies,  I gave  them  up,  fearing 
they  would  altogether  discompose  my  brain  ; and  I again  betook 
myself  to  my  old  employment  of  a laborer.” 

10.  False-dawn : — The  slight  stir  and  awakening  that  occurs 


* Small’s  Sanskrit  Literature. 


NOTES. 


217 


about  two  o’clock  in  the  morning.  The  only  pure  divinity  in  the 
whole  Hindu  pantheon  is  Uslias,  or  the  dawn,  represented  as  a 
beautiful  maiden.  The  sun  and  the  moon  both  wished  to  woo 
her,  but  she  turned  them  into  caives  for  their  audacity,  and  only 
released  them  at  the  earnest  request  of  their  wives 

11.  the  King 

Of  Life  and  Glory  cometh  ! 

People  brought  up  in  the  Christian  faith,  when  reading  of  Buddha 
and  his  teachings,  should  constantly  bear  in  mind  the  caution  of 
W.  Rhys  Davids  in  his  article  on  Buddhism  in  the  Cyclopedia 
Brittanica.  He  says,  “ Christian  ideas  must  not  be  put  into  Budd- 
hist expressions.”  In  reading  the  above  quotation  our  minds  at 
opce  revert  to  God  as  the  “ King  of  Life  and  Glory,”  but  the 
king  intended  is  Surya,  the  Sun. 

12.  After  the  manner  of  a Rishi,  hailed 
The  rising  orb. 

“ Before  the  rising  of  the  sun  the  devout  Hindu  must  have  rinsed 
his  mouth,  cleaned  his  teeth  with  a particular  twig,  in  a particular 
attitude,  and  bathed  in  a stream  or  body  of  water,  with  repeated 
dippings,  gesticulations  and  prayers.  The  Gayati,  held  to  be  the 
most  sacred  verse  in  the  Vedas — ‘ Let  us  meditate  on  the  sacred 
light  of  that  divine  sun,  that  it  may  illuminate  our  minds,’ — 
must  be  repeated  “mentally,  as  often  as  the  worshiper  can  do 
it  while  he  closes  liis  mouth  and  nostrils,  effecting  the  latter  by 
rule.  It  is  the  most  orthodox  of  gesticulations,  and  is  performed 
by  placing  the  two  longest  fingers  of  the  right  hand  on  the  left 
nostril,  inhaling  through  the  right,  closing  the  right  with  the 
thumb,  and  when  the  breathing  can  be  no  longer  suspended  rais- 
ing the  fingers  and  exhaling  by  the  left  nostril.’*  After  many 
prayers,  addressed  with  proper  gestures  to  the  ten  minds  lodged 
in  various  parts  of  the  body,  to  the  four  cardinal  points  of  heaven  ; 
heaven,  earth,  himself,  the  elements,  his  prayer  and  the  whole  of 
the  gods  in  a body,  he  addresses  the  following  to  the  sun  : ‘ Thou 
art  Brahma  when  thou  risest ; Siva  in  thy  middle  course  ; Vishnu 
at  thy  setting  : Thou  art  the  precious  stone  of  the  air  ; king  of 
day  ; observer  of  our  deeds  ; the  eye  of  the  world  ; the  measure 
of  time  ; Lord  of  the  nine  planets  ; he  that  blotteth  out  the  sins 
of  those  who  honor  him,  and  expels  darkness  on  the  return  of  the 
twenty-four  hours ; he  who,  in  his  chariot,  bounds  over  the 
mountains  of  the  north,  which  stretches  ninety  millions  five  hun- 
dred and  ten  yojanas  ; Thee  will  I praise  with  my  utmost  strength  ; 
and  do  thou,  in  thy  mercy,  forgive  all  iniquities.’  This  prayer  is 
closed  with  twelve,  twenty-four  or  forty-eight  obeisances  to  the 


* Wilson’s  Religion  of  Hindus. 


2l8 


NOTES. 


Sun.”  * These  seemingly  senseless  gesticulations  and  attitudes 
are  followed  with  the  thought  that  they  assist  in  fixing  the  mind 
upon  the  object  to  be  venerated,  and  drawing  it  away  from  the 
distractions  of  material  life. 

13.  Yogis: — The  term  Yogi  is  applied  to  the  followers  of  the 
Yoga  school  of  philosophy,  whose  chief  tenet  is  that  it  is  possible, 
even  in  this  life,  to  acquire  entire  command  over  elementary 
matter  by  means  of  certain  ascetic  practices.  Their  principal 
methods  are,  long-continued  suppressions  of  the  breath,  of  in- 
haling and  exhaling  in  a particular  manner,  of  sitting  in  eighty- 
four  different  attitudes,  and  of  fixing  the  eyes  on  the  top  of  the 
nose.  They  profess  to  be  able  to  attain  the  power  of  performing 
miracles,  which  leads  them  into  the  cultivation  of  the  arts  of 
necromancy,  until  at  present  they  are  little  better  than  traveling 
mountebanks.  They  carry  with  them  trained  goats,  monkeys,  or 
animals  with  some  sort  of  lapsus  natures , as  a fifth  leg,  and  beg 
and  perform  various  tricks. 

14.  Brahm&charis  : — A student  class  of  mendicants. 

15.  Bhikshus: — A higher  order  of  Buddhist  ascetics. 

16.  A gaunt  and  mournful  band  : — No  nation  has  devised  so 
many  painful  methods  of  seeking  final  salvation  as  have  the  Hin- 
dus; the  religious  orders  and  sects  are  numerous,  and  are  followed  by 
men  of  all  dispositions  ; the  truly  religious,  who  in  darkness  feel 
after  God  if  haply  they  may  find  Him  ; the  lazy,  who  had  rather 
beg  than  work  ; the  vain,  who  love  to  attract  attention  by  their 
seeming  holiness  ; and  the  vicious,  who  in  a saint’s  robe  find  larger 
liberty  for  passion.  A few  of  these  sects  as  at  present  existing  in 
India  may  be  noticed.  The  Khakis  are  so  called  on  account  of  their 
rubbing  their  bodies  all  over  with  ashes.  They  go  about  almost 
naked,  and  lead  a wandering  life.  The  Visaktas  go  bare-headed, 
and  must  have  but  one  garment  and  one  water  pot.  The  Sakbi 
Bliaras  worship  Kadha,  the  mistress  of  Krishna,  so  exclusively  that 
they  even  clothe  themselves  as  women,  and  follow  their  occupa- 
tions. The  Sunyasis  are  sturdy  beggars  bedaubed  with  ashes  to 
make  themselves  hideous.  The  Nagas  go  entirely  naked,  and  of 
all  classes  are  the  most  worthless  and  profligate.  They  carry  arms, 
and  are  a dangerous  people.  The  Akalis  go  fully  armed;  they 
carry  the  chakra  or  discus,  and  are  very  expert  in  its  use.  They 
can  throw  it  a hundred  feet  and  cut  off  a man’s  head  with  unerring 
certainty.  The  Mahansas  go  naked  in  all  weathers,  and  never 
speak  or  beg.  They  are  almost  entirely  helpless;  the  people  think 
it  a merit  to  care  for  them.  The  Aglioris,  a sect  nearly  rooted  out 
by  the  English  government,  required  human  victims  for  their  sac- 
rifices. They  carry  a pole  with  a shoe,  a water  pot,  a skull  and 


* Abbe  Dubois,  vol.  ii. 


NOTES. 


219 


human  bones  fastened  on  the  top.  They  eat  carrion  and  filth,  and 
rub  themselves  with  it  to  make  themselves  disgusting,  thus  com- 
pelling decent  people  to  comply  with  their  requests,  that  they 
may  be  rid  of  them.  The  Vakis  believe  in  the  great  merit  of  per- 
sonal torture;  they  distort  their  limbs,  cause  the  nails  to  grow 
through  the  hand,  or  hold  their  hands  above  the  head  for  years. 
The  Vamacliaris  require  flesh,  fish,  wine  and  women  in  their  wor- 
ship, that  is  conducted  with  great  secrecy.  Everywhere  in  India 
these  mendicants  may  be  seen  wandering  about  in  their  filth  or  yel- 
low robes  colored  with  red  ocher.  They  are  at  once  objects  of  ter- 
ror and  veneration  to  the  common  people,  who  give  of  their  hard- 
earned  and  scanty  store  to  support  these  miserable  creatures. 

17.  Only  great  Brahm  endures  : the  Gods  but  live  : — The  great 
aim  of  Hindu  devotees  who  enter  upon  their  painful  life  from 
religious  conviction  is  to  obtain  liberation  from  future  terres- 
trial existence,  and  speedy  absorption  into  great  Brahm,  the 
creative  spirit.  That  this  union  will  eventually  occur  is  to  them 
a settled  matter,  but  as  the  time  is  tolerably  far  removed,  they 
seek  to  hasten  the  event.  “ The  elements  of  form  developed  from 
primary  matter  remain  unaltered  for  a day  of  Brahm,  an  interval 
of  2,160,000,000  years.  At  the  end  of  this  period,  Brahm  sleeps. 
The  material  forms  which  then  occupy  the  world  and  the  lower 
spheres  of  the  universe  are  then  consumed  by  fire  ; the  fire  is  ex- 
tinguished by  mighty  rains,  and  the  globe  becomes  a shoreless 
ocean.  The  sages,  the  gods,  the  elements  survive,  and  when 
Brahm  awakes  and  finds  what  mischief  his  slumbers  have  gene- 
rated, he  sets  to  work  to  repair  it.  With  the  materials  ready  to  his 
hands  he  remanufactures  the  earth  and  its  inhabitants,  and  this 
is  what  is  intended  by  a secondary  creation.  This  creation  is  re- 
peated daily  during  the  one  hundred  years  of  Brahm’s  existence. 
At  the  end  of  this  term  Brahma  himself  expires,  and  with  him  die 
all  the  gods  and  holy  sages,  and  all  forms  whatever  retrograde 
successively  into  their  constituent  elements,  until  the  whole  is 
finally  merged  into  the  single  or  double  rudiment  of  being,  uni- 
versal spirit,  or  primary  matter  and  primary  spirit,  according  to 
the  theories  of  the  dualistic  or  non-dualistic  philosophers.  After 
a considerable  interval,  similar  causes  produce  similar  effects  ; 
nature  and  spirit  are  again  in  movement,  the  creation  is  renewed, 
and  the  universe  thus  eternally  fluctuates  between  existence  and 
non-existence,  without  any  motive,  without  any  end.”  * This 
universal,  unconscious  spirit  is  known  to  most  of  the  Hindu  sects 
as  Brahm,  the  creator  of  Brahma,  who  in  turn  creates  the  universe. 

18.  Rdjdputra  : — Prince’s  son. 

19.  Malaya  : — The  islands  of  the  Indian  Archipelago. 


* Wilson’s  Religions  of  Hindus. 


220 


NOTES. 


20.  Tola  : — Two  ounces. 

21.  Sona’s  distant  stream : — The  river  Golden. 

22.  Cowries: — Small  shells  ; from  one  hundred  to  one  hundred 
and  twenty  make  the  value  of  a cent. 

23.  from  the  unwatched  rice 

Shiva’s  white  hull  fed  free. 

In  the  temples  of  Shiv  white  hulls  are  kept  as  emblems  of  the 
god  ; these  are  frequently  turned  loose  in  the  streets,  and  none 
dare  abuse  them  whatever  they  may  do.  The  grain  merchants 
have  their  stores  dumped  on  cloths  on  the  ground  in  a most  con- 
venient manner,  as  the  bulls  soon  learn.  The  merchants,  to  save 
themselves  from  loss,  when  they  see  a bull  approaching  meet  him 
with  handfuls  of  grain  and  entice  him  beyond  their  stalls. 

24.  Lota  : — See  note  41,  Book  the  Third 

25.  Sdkra : — Indra. 

26.  Devaraj  : — The  prince  god. 

27.  Mantras : — See  note  38,  Book  the  First. 

28.  Of  ghee  : — Clarified  butter  ; milky  juice  of  the  moon  plant ; 
acid  ascelpias. 

29.  Soma  juice : — This  drink  was  very  much  used  in  ancient 
worship;  but  at  present  is  almost  unknown,  and  it  is  with  difficulty 
that  a priest  can  be  found  who  understands  its  preparation.  It  is 
supposed  to  give  health,  wisdom,  inspiration,  even  immortality, 
when  received  from  the  hands  of  a twice-born  priest.  Dr.  Haug, 
an  eminent  Sanskrit  scholar  who  resided  some  years  in  Western 
India,  found  a priest  who,  for  a very  mercenary  consideration, 
consented  to  reproduce  the  ceremonies  of  the  ancient  sacrifices. 
He  brewed  Soma  juice,  of  which  Dr.  Haug  says  : “ The  sap  of  the 
plant  now  used  at  Poona  appears  whitish,  has  a very  stringent 
taste,  is  bitter,  hut  not  sour  : it  is  a very  nasty  drink,  and  has 
some  intoxicating  effect.  I tasted  it  several  times,  hut  it  was  im- 
possible for  me  to  drink  more  than  some  spoonfuls.” 

30.  Munja  grass  : — A grass  of  which  roofs  are  made,  also  ropes 
and  girdles.  The  laws  of  Manu  require  that  a priest’s  girdle  shall 
be  made  of  Munja  grass. 

31.  Yajnas: — Sacrifices. 

32.  Bimbsdra : — The  prince  who  became  one  of  Buddha’s 
earliest  disciples,  and  who  gave  to  him  the  Bamboo  garden  where 
he  spent  a large  part  of  his  life. 

33.  But  Buddha  softly  said : — Though  Buddhism  as  a religion 
has  long  since  departed  from  India,  the  effects  of  Buddha’s  teach- 
ings remain  in  a most  marked  degree.  Through  his  teachings  sacri- 
fices of  blood  and  animals,  that  previously  were  considered  in- 
dispensable, were  almost  entirely  abandoned.  The  killing  of 
animals,  eating  flesh  and  drinking  intoxicants  were  generally  dis- 
continued save  by  the  lowest  of  the  people.  Buddhism  left  the 


NOTES. 


221 


people  of  India  vegetarians  and  total  abstainers  from  spirituous 
liquors. 

34.  His  sacred  thread: — When  young,  boys  of  the  Brahmin,  and 
some  of  the  princes  at  nine  years  of  age,  are  invested  with  the 
triple  cord.  It  consists  of  coarse  cotton  threads,  that  when  a man 
marries  is  increased  to  nine. 

The  ceremonies  of  investiture  last  four  days  and  are  full  of 
trifling  detail,  and  very  expensive.  Hindus  of  every  caste  believe 
it  to  be  a meritorious  act  to  contribute  to  the  necessary  expenses. 
The  cotton  of  which  the  cord  is  made  is  sown,  watered,  gathered 
and  spun  by  Brahmins . The  instant  it  is  touched  in  any  stage  by  a 
person  of  another  caste  it  loses  its  sacredness  and  must  be  re- 
placed. It  is  worn  over  the  left  shoulder,  and  hangs  down  to  the 
right  hip. 

35.  Sdkra : — Indra. 

36.  Hems  : — Bright  ones,  goddesses. 

37.  Shusters  : — Scriptural  writings  of  the  Brahmins. 

38.  Uravilva : — is  situated  on  the  northernmost  smir  of  the 
Vindhya  range. 

39.  Sruti  : — Revealed  Scriptures. 

40.  Smriti  : — Traditional  Scriptures. 

41.  Jnana-Kdnd  /—rheological  portion  of  the  Vedas. 

42.  Karmma-Kdnd : — Ritual  portion  of  the  Vedas. 

BOOK  THE  SIXTH 

1.  Thousand  Gardens: — See  on  the  map  of  India  in  Colton’s 
large  Atlas-Hazareebagli. 

2.  Mahua  : — Same  as  mohra  ; see  Note  16,  Book  the  Fourth. 

3.  Sansdr : — Hemp. 

4.  Bir : — Fig  trees. 

5.  Barabar  hills  : — The  eastern  portion  of  the  Vindhya  range. 

The  origin  of  this  range  is  given  by  the  Hindus  as  follows  : When 

Hanuuian,  the  monkey  god,  and  liis  hosts  were  assisting  Rama  to 
regain  his  wife  Sita  from  the  King  of  Ceylon,  they  were  obliged 
to  build  a bridge  from  the  main-land  to  Ceylon  ; for  this  purpose 
they  brought  rocks  from  the  Himalaya  mountains,  nearly  1,500 
miles  distant.  When  the  bridge  was  completed  word  was  sent 
back  to  the  monkeys  still  coming  with  rocks  that  no  more  were 
needed,  whereupon  they  cast  down  their  loads,  hence  these  hills. 
Between  the  main-land  and  Ceylon  a rocky  causeway  still  makes  it 
necessary  for  ships  to  circumnavigate  the  island,  instead  of  pass- 
ing the  channel. 

6.  Village  of  Sendni  : — Named  for  the  army  general,  who  was 
at  that  time  the  peaceful  head  man  of  the  place. 

7.  1 he  marks,  tldrty  and  two  : — See  note  40,  Book  the  First. 


222 


NOTES. 


8.  Sal-branch  : — See  note  41,  Book  the  Second. 

9.  Jambu-branches  : — See  note  88,  Book  the  First. 

19.  i/ilk  in  the  shepherd’s  lota: — In  his  drinking  cup. 

11.  “/ am  a Sudra,  and  my  touch  defiles:” — Caste  causes  strange 
contradictions.  Brahmin  and  Sudra  will  take  milk  from  one  goat 
or  cow,  but  not  from  the  same  cup,  nor  water  from  the  same  well 
or  spring.  The  Brahmin  will  take  from  the  Sudra  uncooked 
food,  and  fruit,  but  not  cooked  food.  When  I was  traveling  in  the 
Himalayas  our  coolies,  dirty,  lousy,  ill-smelling  fellows,  would  not 
take  water  from  a spring  in  which  any  of  our  company  had 
dipped  our  cups,  or  from  the  stream  unless  they  could  go  some 
distance  above  and  get  the  water  higher  up.  They  would  travel 
thirsty  for  miles,  rather  than  defile  themselves. 

12.  Tilka-mark: — The  tilka-mark  ar.d  sacred  thread  are  never 
given  to  any  one  of  low  birth.  The  tilka-mark  varies  in  different 
castes  and  sects.  One  sect,  the  Kamanujas,  have  two  perpendicu- 
lar white  lines  drawn  from  the  root  of  the  hair  to  the  commence- 
ment of  each  eyebrow,  and  a transverse  streak  connecting  them 
across  the  root  of  the  nose  ; in  the  center  is  a perpendicular  streak 
of  red,  made  with  a preparation  of  rice,  turmeric,  and  lime  with 
acid.  They  also  have  streaks  on  the  breast  and  each  upper  arm. 
The  marks  are  supposed  to  represent  the  shell,  discus,  club  and 
lotus  which  Vishnu  bea-s  in  his  four  hands,  while  the  central 
streak  is  Lakslimi.  Some  have  the  objects  carved  on  wooden 
stamps  with  which  they  impress  the  emblems  on  their  bodies,  and 
some  even  cicatrize  themselves  with  heated  metallic  representa- 
tions. Another  sect  wear  two  red  perpendicular  lines,  meeting  in 
a semicircle  on  the  top  of  the  nose,  with  a round  spot  of  red  be- 
tween them  ; others  mark  the  forehead  with  transverse  lines  of 
ashes,  and  others  put  the  sign  of  worship  and  caste  on  the  temples 
and  ears. 

13.  the  nautch-dancers, 

Of  Inara's  temple. 

In  families  where  there  is  a surplus  of  girls,  one  is  frequently 
dedicated  or  married  to  the  god  of  a temple.  The  girl  has  no 
choice  whatever  in  the  matter,  and  is  usually  very  young  when 
placed  in  the  temple  service.  Her  life  is  one  of  the  lowest  prosti- 
tution. They  are  taught  to  dance,  a performance  which  in  itself 
is  not  so  indecent  as  the  dances  of  Western  nations,  but  the  object 
is  frankly  admitted.  They  are  also  taught  to  read  and  several 
accomplishments  to  make  them  attractive— a fact  that  has  stood 
greatly  in  the  way  when  respectable  women  desired  education, 
lest  they  should  be  set  down  in  the  same  class. 

14.  T he  piping  bdnsuli : — A hollow  bamboo  played  as  a flute. 

15.  A three-string  sitar  : — The  introduction  of  the  sitar  in  this 
poem  is  something  of  an  anachronism,  as  the  sitar  was  invented  by 


NOTES. 


223 


a Muhamedan  over  a thousand  years  later.  Sitar  is  derived  from 
the  Persian  si,  three,  and  ta,  string.  It  resembles  a guitar  with 
a hollow  gourd  for  a body. 

16.  Sendni : — An  army  general. 

17.  Sujdta: — Nobly  born. 

18.  Wherefore  with  many  prayers  she  had  besought 
Lakshmi;  and  many  nights  at  full-moon  gone 
Round  the  great  Lingam,  nine  times  nine,  with  gifts 
Of  rice  and  jasmine  wreaths  and  sandal  oil. 

On  a certain  moonlight  night  in  mid  winter,  Shiv,  or  his  emblem, 
the  Lingam  or  Ling,  is  to  be  worshiped  with  jasmine  flowers,  and 
particular  offerings  are  made  to  his  bride  by  the  women,  of  flowers, 
incense,  lights  and  condiments,  in  hope  of  securing  children.  At 
this  season,  also,  “ women  walk  in  the  forests  with  a fan  in  one 
hand,  and  eat  certain  vegetables  in  hope  of  beautiful  children.” 

Mr.  Ward  gives  a fuller  account  of  these  observances  : “ The 

worship  is  performed  by  a Brahmin,  under  the  vata  tree — Fiscus 
Indica — or  under  a branch  of  this  tree  planted  in  the  house.  At 
the  time  of  this  worship  every  woman  of  the  village,  dressed  in 
her  best  clothes,  with  her  face  painted,  her  ornaments  on,  and  her 
body  anointed  with  oil,  goes  to  the  place  of  worship  under  the  tree, 
taking  in  her  hand  an  offering,  over  each  of  which  the  officiating 
Brahmin  performs  the  usual  sacrifices.  The  offerings  are  sent  to 
the  house  of  the  Brahmin,  or  distributed  to  the  eager  bystanders. 
Among  others  who  are  eager  to  obtain  some  of  these  offerings  are 
childless  women,  each  of  whom  sits  down  pensively  among  the 
crowd,  and  opens  the  end  of  her  garment  to  receive  what  the 
mothers  are  glad  to  bestow,  when  the  giver  says,  ‘ May  the  bless- 
ing of  Shasti  be  upon  you,  and  next  year  may  you  bring  offerings 
with  a child  in  your  arms.’  ” 

19.  Lakshmi : — Goddess  of  fortune  and  prosperity. 

20.  Lingam  : — Carved  representation  of  the  male  organs. 

21.  Dens  : — Gods. 

23.  Sari : — Skirt  and  veil  in  one  piece. 

23.  And  tie  the  scarlet  threads  around  the  tree  : — “ On  a day  dur- 
ing a most  popular  festival  held  in  March,  the  women  worship  the 
Anola  tree — Pliyllantlius  Emblica — a kind  of  myrobalan.  On  this 
occasion  libations  are  poured  at  the  foot  of  the  tree,  a red  or  yel- 
low thread  is  bound  round  the  trunk,  prayers  are  offered  up  for 
its  fruitfulness,  and  the  ceremony  is  concluded  by  a reverential 
inclination  of  the  head  to  the  ancient  tree,  whose  branches  bear 
the  marks  of  village  reverence  and  care.”  * 

24.  Ln  silver  lotas  : — See  41,  Book  the  Third. 

25.  Tulsi-plant : — See  7,  Book  the  Third. 


* Missionary’s  Vade  Mecum. 


224 


NOTES. 


26.  When  by  his  side  I stand  and  serve  the  calces : — No  wife  eats 
with  her  husband  among  the  Hindus.  She  sets  the  meal  before 
him,  and  eats  what  he  sees  fit  to  leave  her. 

27.  Swerga  : — The  Swarga  of  the  Hindus,  and  Bihisht  of  the 
Muliamedans,  indicate  Paradise  as  a place  of  luxury  and  sensual 
enjoyments,  while  Narak  and  Jahannam  are  those  cares  and  pains 
that  make  a hell  upon  earth. 

28.  Champak  : — See  Note  1,  Book  the  Second. 

29.  1 should  mount 

The  pile  and  lay  that  dear  head  in  my  lap. 

This  refers  to  Suttee,  or  the  practice  of  burning  the  living  wife 
with  her  dead  husband.  Suttee  was  abolished  in  1829,  by  Lord 
Bentinck,  Governor  General  of  India. 

30.  Cror  : — Ten  millions. 

31.  BodM-tree : — The  peepul  tree,  or  tree  of  wisdom.  A few 
hundred  yards  west  of  the  Nilajan  river,  in  a plain  of  great  extent, 
about  five  miles  from  Gaya  Proper,  there  are  remarkable  remains, 
that  now  consist  of  a confused  heap  of  brick  and  stone,  exhibiting 
traces  of  having  once  been  regularly  arranged.  There  is  a build- 
ing called  the  temple  of  Buddha,  built  of  brick,  and  lofty,  now  so 
honeycombed  with  age  as  to  excite  surprise  that  it  continues  erect. 
On  the  terrace  behind  the  temple  a peepul  tree  is  growing,  which 
the  Hindus  suppose  to  have  been  planted  by  Brahina.  It  is  sup- 
posed by  the  Buddhists  to  be  exactly  in  the  center  of  the  earth. 
In  1812,  this  tree  was  in  full  vigor,  and  appeared  to  be  about  one 
hundred  years  of  age;  a familiar  one  may  have  been  in  the  place  when 
the  temple  was  entire.*  Miss  Brittain  gives  an  account  of  an  old 
stone  pillar  which  is  said  to  be  of  Buddhist  origin,  and  to  have 
been  built  by  Asoka,  240  B.C. , for  the  purpose  of  inscribing  upon 
it  his  edicts  with  regard  to  spreading  the  Buddhist  religion.  It 
was  formerly  the  custom  to  place  in  front  of  these  monuments  a 
peepul  tree. 

This  pillar  had  at  one  time  such  a tree  beside  it,  but  many  years 
ago  the  tree  was  removed,  and  placed  in  an  old  temple  near  by. 
“ You  enter  this  temple,  which  is  now  only  a dark  cave,  or  grotto, 
and  are  led  down  a long,  dark,  narrow  passage  by  a Brahmin 
priest  carrying  a torch,  the  smell  and  smoke  of  wTiich,  combined 
with  the  damp  fumes  of  the  place,  render  a long  visit  impossible. 
At  the  end  of  the  dark  passage  is  a large  square,  which  must 
formerly  have  been  a court-yard  ; further  on  is  the  principal 
chamber  of  the  temple.  Here  is  the  peepul  tree.  It  is  just  the 
trunk  of  a tree  separated  near  the  ground  into  two  large  limbs  or 
arms.  These  limbs  are  cut  off  short,  so  that  the  whole  length  cf 
the  tree  is  probably  only  ten  or  twelve  feet.  From  this  body  and 


* JIanual  of  Buddhism. 


NOTES. 


225 


arms  there  proceed  a great  many  young  sprouts  ; these,  however, 
are  prevented  from  ever  becoming  larger  by  the  number  of  pil- 
grims visiting  this  holy  spot,  who  each  carry  away  a leaf  or  twig. 
The  leaves  are  perfectly  white.  It  is  a wonderful  thing,  this  tree, 
thus  living  and  growing  for  hundreds  of  years,  under  ground, 
and  in  utter  darkness. 

32.  The  Jcoil  sang  her  hymn  : — The  cuckoo. 

33.  Voices  of  earth  and  air  joined  in  one  song: — Oriental  writers 
with  glowing  descriptions  always  represent  all  nature,  celestial 
and  terrestrial,  as  cognizant  of,  and  acting  in  accord  with,  spiritual 
manifestations.  When  the  Hindu  King  Bijala,  in  a moment  of 
wickedness,  commanded  the  eyes  of  two  holy  men  to  be  put  out, 
his  fortune  left  him,  and  grievous  signs  followed : the  crows 
crowedin  the  night,  jackals  howled  by  day,  the  sun  was  eclipsed, 
storms  cf  wind  and  rain  came  on,  the  earth  shook,  darkness  over- 
spread the  heavens,  and  the  inhabitants  of  the  city  were  filled 
with  terror.  In  Persian  writings  the  idea  that  nature  is  “ ’ware  and 
glad”  though  men,  by  the  hardness  of  their  hearts,  may  not  per- 
ceive it,  is  constantly  presented.  The  following  is  from  the 
Gulistan,  by  Sheikh  Sadi  in  the  13th  century. 

“ Once  I traveled  to  Hejaz  along  with  some  young  men  of  virtuous 
disposition,  who  had  been  my  intimate  friends  and  constant  com- 
panions. Frequently,  in  their  mirth,  they  recited  spiritual  verses. 
There  happened  to  be  in  the  party  an  Abid,  who  thought  un- 
favorably of  the  morals  of  Durweshes,  being  ignorant  of  their 
sufferings.  At  length  we  arrived  at  the  grove  of  palm  trees  of 
Beni  Hullal,  when  a boy  of  a dark  complexion  came  out  of  one  of 
the  Arab  families,  and  sung  in  such  a strain  as  arrested  the  birds 
in  their  flight  through  the  air.  I beheld  the  Abid’s  camel  danc- 
ing, and  after  flinging  his  rider,  he  took  the  road  of  the  desert.  I 
said  : ‘ O Sheikh,  those  strains  delighted  the  brutes,  but  made  no 
impression  on  you  ; knowest  thou  what  the  nightingale  of  the 
morning  said  to  me?  What  kind  of  a man  art  thou,  who  art 
ignorant  of  love  ? The  camel  is  thrown  into  ecstasy  by  the  Arabic 
verses,  for  which,  if  thou  hast  no  relish,  thou  art  a cross-grained 
brute.  When  the  camel  is  captivated  with  ecstatic  frenzy,  that 
man  who  can  be  insensible  is  an  ass.  The  wind  blowing  over  the 
plains  causes  the  tender  branches  of  the  fan-tree  to  bend  before  it, 
but  affects  not  the  hard  stone.  Everything  that  you  behold  is  ex- 
claiming the  praises  of  God,  as  is  well  known  to  the  understand- 
ing heart  ; not  only  the  nightingale  and  the  rose  bush  are  chant- 
ing praises  to  God,  but  every  thorn  is  a tongue  to  extol  him.  ’ ” 

34.  But  he  who  is  the  Prince 
Of  Darkness,  Mara. 

The  legend  says  that  Mara  came  to  Siddartha  as  he  was  leaving 
his  home  and  besought  him  to  remain  and  enjoy  life  as  a chakra var- 
8 


226 


NOTES. 


tin,  but  the  Prince  answered  in  a mighty  voice  : “ A thousand  or 
a hundred  thousand  honors  such  as  these  to  which  you  refer  would 
have  no  power  to  charm  me  to-day.  I seek  the  Buddliaship.  I want 
not  the  seven  treasures  of  the  chakravartin  ; therefore,  begone, 
hinder  me  not.”  Mara,  perceiving  that  his  kingdom  would  eventual- 
lybecome  depopulated  through  Buddha’s  merit,  left  him,  angrily  de- 
claring that  he  should  not  cease  to  tempt  him  by  every  device  in 
his  power.  He  kept  his  word,  but  on  the  day  when  the  Prince 
should  become  Buddha,  he  assembled  his  hosts  for  the  final  battle. 
This  is  described  in  the  curious,  but  tedious,  extravagance  of 
Buddhist  writers  in  the  legends,  of  which  but  a hint  can  be  given. 
It  is  said  that  Mara  mounted  on  an  elephant  one  thousand  miles 
high,  and  marched  to  the  assault  with  an  attendant  army  one  hun- 
dred and  sixty-four  miles  long,  each  warrior  in  the  shape  of  some 
horrid  monstrosity.  He  sent  a mighty  wind  against  Buddha,  which 
hurled  rocks  thirty  miles  high,  but  it  could  not  lift  a hair  of  his 
head.  He  poured  a rain  whose  drops  were  as  big  as  palm  trees, 
but  their  scattering  spray  could  not  touch  Buddha.  One  hundred 
thousand  burning  mountains  were  transformed  by  the  gentleness 
of  the  Buddhist  spirit  into  flowers  that  fell  at  his  feet.  The 
result  of  the  temptation  was  that  one  hundred  and  thirty-six 
burning  hells  opened,  scattering  the  hosts  of  evil,  when  the  ele- 
phant, with  his  trunk  in  his  mouth  and  his  tail  between  his  legs, 
ran  away.  All  this  extravagant  story  was  probably  first  given  as 
an  allegorical  description  of  an  enlightened  mind  struggling  with 
the  power  of  evil. 

35.  Arati  : — Pain. 

36.  Trishnd  : — Avarice,  desire,  or  thirst. 

37.  Raga  : — Passion. 

38.  Kama  : — The  Indian  Cupid,  whose  history  bears  much  re- 
semblance to  the  Cupid  of  Grecian  mythology.  In  Shakespeare’s 
“Hindustani  Dictionary  ” the  story  is  given  as  follows  : Kama 
was  consumed  by  the  fiery  rage  of  Mahadeva  for  interrupting  him 
in  his  devotions,  and  Rati,  Kama’s  wife  and  Venus  of  the  Hindus, 
being  disconsolate  for  the  loss  of  her  husband,  was  informed  by 
Parvati,  the  wife  of  the  enraged  Mahadeva,  that  he  would  be 
born  in  the  house  of  Krishna,  and  would  have  the  name  of  Prady- 
umna  ; but  that  Raja  Sambara  would  steal  him  away  and  cast  him 
into  the  sea  ; that  thence  he  would  be  taken  in  the  belly  of  a fish 
to  the  kitchen  of  Sambara,  and  she  must  go  and  wait  for  him 
there.  Following  this  advice,  she  remained  in  the  kitchen  of  the 
Raja  till  it  happened  that  a large  fish,  on  being  opened  by  the 
cook,  was  found  to  contain  another  fish,  and  when  this  was  opened 
a child  issued  from  its  belly.  Rati,  by  command  of  the  Raja, 
reared  this  child.  When  Kama  was  grown  she  made  him  ac- 
quainted with  what  Parvati  had  told  her,  and  advised  him  to  kill 


NOTES. 


227 


Sambara  and  return  with  her  to  the  house  of  Krishna  where  he 
was  born.  This  was  accomplished,  and  Rati  was  married  to  him 
on  his  return  to  his  parents.  Hence  Rati  is  considered  as  both 
wife  and  mother  of  Kama. 

39.  Samma  Sambuddh : — To  perceive  thoroughly,  with  calm 
peace  of  mind. 

40.  Ten  great  Virtues  : — or  Dasa  sil,  are  ten  obligations  bind- 
ing upon  a priest.  They  forbid  : 1.  The  taking  of  life.  2.  The 
taking  of  that  which  is  not  given.  3.  Sexual  intercourse.  4.  The 
saying  of  that  which  is  not  true.  5.  The  use  of  intoxicating 
drinks.  6.  The  eating  of  solid  food  after  midday.  7.  Attendance 
upon  dancing,  singing,  music  and  masks.  8.  The  adorning  of  the 
body  with  flowers  and  the  use  of  perfumes  and  unguents.  9.  The 
use  of  seats  or  couches  above  the  prescribed  height.  10.  The  re- 
ceiving of  gold  and  silver. 

41.  Abhidjna : — The  line  of  all  his  lives  in  all  the  worlds. 
Many  volumes  of  Buddhist  literature  are  given  to  the  ante-natal 
life  of  Buddha.  According  to  one  author  his  retrospect  of  past 
lives  extended  through  ten  millions  of  millions  and  one  thousand 
kalpas,  the  shortest  of  which  was  sixteen  millions  of  years,  the 
longest  thirty -two  millions. 

42.  Kalpas — Mahakalpas : — See  Note  64,  Book  the  First. 

43.  Sakwal : — “ There  are  innumerable  systems  of  worlds,  each 
system  having  its  own  earth,  sun,  moon,  etc.  The  space  to  which 
the  light  of  the  sun  or  moon  extends  is  called  a sakwala.  Each 
sakwala  includes  an  earth,  with  its  continents,  islands  and  oceans, 
and  a mountain  in  the  center  called  Maha  Meru,  as  well  as  a series 
of  hells  and  heavens.  The  sakwalas  are  scattered  throughout 
space,  in  sections  of  three  and  three.  All  the  sakwalas  in  one 
section  touch  each  other,  and  in  the  space  between  is  the  Lokanta- 
rika  hell.  Each  sakwala  is  surrounded  by  a wall  of  rock  called  a 
sakwala-gala.”  * These  sakwalas  are  innumerable,  but  were  all 
Visible  to  Buddha  and  under  the  power  of  his  teaching. 

44.  Dukhya-satya  : — The  power  of  sorrow. 

45.  Noble  Truths : — Mr.  Gogerly  gives  one  of  the  most  intelli- 
gible translations  of  these  truths.  They  are  ; “ 1.  That  every  ex- 
istent thing  is  a source  of  sorrow.  2.  That  continued  sorrow  re- 
sults from  a continued  attachment  to  existing  objects.  3.  That  a 
freedom  from  this  attachment  liberates  from  existence.  4.  The 
path  leading  to  this  state  containing  eight  sections.” 

46.  Karma  : — is  that  which  controls  the  destiny  of  all  things, 
and  includes  both  merit  and  demerit.  This  doctrine  of  Karma 
constantly  appears  in  both  Buddhist  and  Braliminical  writings, 
with  many  shades  of  meaning  and  endless  explanation.  Buddha’s 


♦Manual  of  Buddhism. 


228 


NOTES. 


own  definition  is  : “ All  sentient  beings  have  their  own  individual 
Karma,  or  the  most  essentia]  property  of  all  beings  is  karma  : 
karma  comes  by  inheritance,  or  that  which  is  inherited — not  from 
parentage,  but  from  previous  births,  is  karma  ; karma  is  the 
cause  of  all  good  and  evil,  or  they  come  by  means  of  karma,  or  on 
account  of  karma  ; karma  is  a kinsman  ; karma  is  an  assistant,  or 
that  which  promotes  the  prosperity  of  any  one  is  his  good  karma, ; 
it  is  the  difference  in  the  karma,  as  to  whether  it  be  good  or  evil, 
that  causes  the  difference  in  the  lot  of  men,  so  that  some  are  mean, 
and  others  are  exalted,  some  are  miserable  and  others  happy.” 
The  listening  disciple  still  found  himself  like  a man  with  a ban- 
dage over  his  eyes,  and  unable  to  see  the  point,  so  he  asked  expla- 
nation at  length  ; after  which  he  perceived  that  the  d fferences  in 
the  lot  of  men,  as  at  present  seen,  are  produced  by  the  karma  of 
different  births. 

47.  Skandhas : — Elements  of  sentient  existence. 

48.  Upadanas : — Subordinate  duties,  or  the  cleaving  to  existing 
objects. 

49.  Nirvana  : — Buddhism,  in  common  with  all  other  religions,  is 
divided  into  many  sects,  each  holding  their  peculiar  shades  of  doc- 
trine and  belief.  The  great  subject  with  them  for  debate  and 
speculation  is  Nirvana.  Not  more  continuous  or  prolix  are  our 
disquisitions,  or  wordy  and  heated  are  our  debates  on  the  subject 
of  future  punishment,  than  are  the  treatises  and  discussions  in 
bazar  and  temple,  by  Brahmins  as  well  as  Buddhists,  on  Nirvana. 
The  most  generally  accepted  idea  among  Brahmins  is  that  of  re- 
union with  original -spirit,  Brahm.  The  Vedas  say  of  the  soul : 
“The  soul  is  a portion  of  the  Supreme  Ruler,  as  a spark  is  of  fire. 
The  relation  between  them  is  not  that  of  master  and  servant,  ruler 
and  subject,  but  both  that  of  whole  and  part.”  Among  some  this 
idea  prevails  : “ The  living  soul,  at  the  death  of  the  body,  attended 
with  all  its  faculties,  retires  within  a rudiment  body  composed  of 
light,  with  the  rest  of  the  five  elements  in  a subtile  state.  In  that 
condition  the  soul,  united  to  a subtile  elementary  frame,  conjoined 
with  the  vital  faculties,  remains  till  the  dissolution  of  the  world, 
when  it  merges  in  the  Supreme  Deity.  That  frame  is  impercep- 
tible to  those  who  see  the  death  of  the  body.  It  is  not  injured  by 
the  burning  of  the  body  or  anything  else.  It  can  be  known  by  its 
heat  as  long  as  it  remains  in  the  gross  body.”  The  following  ex- 
tracts represent  a few  shades  of  opinion  respecting  Nirvana  among 
Buddhists. 

“ Spence  Hardy  and  Bigandet  find  in  the  modem  Singhalese 
and  Burmese  books  the  same  opinion  concerning  Nirvana  as  Alvis 
Gogerly,  and  especially  Childers,  have  found  in  the  more  ancient 
authorities  ; and  though  the  modern  books  of  the  Northern  Bud- 
dhists are  doubtful,  Eugene  Burnouf  has  clearly  proved  that  their 


NOTES. 


229 


older  texts  contain  only  the  same  doctrines  as  that  held  in  the 
south.  Buddhism  does  not  acknowledge  the  existence  of  a soul  as 
distinct  from  the  parts  and  powers  of  man  which  are  dissolved  at 
death,  and  the  Nirvana  of  Buddhism  is  simply  extinction.”  * 

“ Nirvana  is  not  extinction  or  going  out  of  the  soul,  but  it  is 
the  going  out  in  the  heart  of  the  three  fires  of  lust,  anger  and  de- 
lusion, and  the  craving  from  which  they  come.”  f 

The  Buddhists  of  Burmah  define  Nirvana  or  Nigban  as  freedom 
from  old  age,  disease  and  death. 

Professor  Max  Muller  says:  “According  to  the  metaphysical 
tenets,  if  not  of  Buddha  himself,  at  least  of  his  sect,  there  is  no 
reality  anywhere,  neither  in  the  past  nor  in  the  future.  True  wis- 
dom consists  in  perceiving  the  nothingness  of  all  things,  and  in  a 
desire  to  become  nothing,  to  be  blown  out,  to  enter  into  Nirvana. 
Emancipation  is  obtained  by  total  extinction,  not  by  absorption 
into  Brahm,  or  by  a recovery  of  the  soul’s  true  state.  If  to  be  is 
misery,  not  to  be  must  be  felicity  ; and  this  felicity  is  the  highest 
reward  which  Buddha  promised  his  disciples. 

“One  school  believes  that  Nirvritti  or  Nirvana  is  nature  or  sub- 
stance in  repose,  another  claims  that  it  is  annihilation.  The  earli- 
est written  works  which  we  possess  on  Buddhism  were  composed 
by  Buddha’s  pupils  and  friends;  these  teach  that  Nirvana  is  anni- 
hilation, not  absorption.”  J 

Professor  Wilson  says  that  in  the  Saddharma  Lankavatarva, 
Sakya  is  represented  as  confuting  all  the  Braliminical  notions  of 
Nirvana,  and  concludes  by  expounding  it  to  be  the  complete  anni- 
hilation of  the  thinking  principle,  illustrating  his  doctrine  by  the 
comparison  generally  employed,  of  the  exhaustion  of  the  light  of 
a lamp  which  goes  out  of  itself.  In  the  Brahmajala,  or  Pali  Sutra, 
where  again  Sakya  is  made  to  confute  sixty-two  Brahminical  here- 
sies, he  winds  up  by  saying  : “ Existence  is  a tree;  the  merit  or 
demerit  of  the  actions  of  men  is  the  fruit  of  that  tree,  and  the  seed 
of  future  trees  ; death  is  the  withering  away  of  the  old  tree  from 
which  others  have  sprung  ; wisdom  and  virtue  take  away  the  ger- ) 
minating  principle,  so  that  when  the  tree  dies  there  is  no  repro- 
duction. This  is  Nirvana.” 

50.  Koil : — Cuckoo. 

51 . Bulbul : — N ightingale . 

52.  Myna : — Indian  robin. 

53.  Brets : — Evil  spirits. 

54.  Shuts : — Ghosts. 

55.  j Ran  : — Wilderness. 

56.  Jungle : — Wild  country. 


* Cyclopedia  Brittanica. 
t T.  W.  Rhys  Davids,  in  Fortnightly  Review. 
X Chips  from  a German  Workshop. 


230 


NOTES. 


57.  Cheetahs : — Small  hunting  leopards. 

58.  Bddhi-tree  : — See  Note  31,  Book  the  Sixth. 

59.  Many  a House  of  Life,  etc. : — These  stanzas  are  thus  trans- 
lated by  Tumour  : “Performing  my  pilgrimage  through  the 
eternity  of  countless  existence,  in  sorrow  have  I unremittingly 
sought  in  vain  the  abode  of  the  passions  (i.  e.,  the  human  frame). 
Now,  O,  artificer  ! art  thou  found.  Henceforth  no  receptacle  of 
sin  slialt  thou  form,  thy  frames  broken;  thy  ridge-pole  shattered; 
thy  soul — or  mind — emancipated  from  liability  to  regeneration — by 
transmigration — has  annihilated  the  dominion  of  the  passions."’ 

Mr.  Gogerly  translates  thus: 

“ Through  various  transmigrations 
I must  travel  if  I do  not  discover 
The  builder  whom  I seek;— 

Painful  are  repeated  transmigrations. 

I have  seen  the  architect — and  said — 

1 Thou  shalt  not  build  me  another  house ; 

Thy  rafters  are  broken, 

Thy  roof  timbers  scattered. 

My  mind  is  detached  from  all  existing  objects; 

I have  attained  to  the  extinction  of  desire.’  ” 

Mr.  Hardy  gives  still  another  translation  : 

‘ 1 Through  many  different  births 

I have  run  (to  me  not  having  found) 

Seeking;  the  architect  of  the  desire  resembling  house. 

Painful  are  repeated  births  ! 

0 house-builder  ! I have  seen  thee— 

Again  a hou-e  thou  canst  not  build  for  me. 

1 have  broken  thy  rafters, 

Thy  central  support  is  destroyed  ; 

To  Nirvana  my  mind  is  gone. 

I have  arrive  i at  the  extinction  of  evil-desire.” 

Our  minds,  trained  to  the  idea  of  a creating  Deity,  and  the  need 
of  a knowledge  of  Him,  naturally  suppose  that  this  architect,  this 
“ Builder  of  this  Tabernacle,”  must  refer  to  some  divine  person  ; 
but  in  so  doing  we  make  the  mistake  of  putting  “ Christian  ideas 
into  Buddhist  expressions.”  Mr.  Gogerly’s  and  Mr.  Hardy’s 
translations  indicate  that  desire  is  the  occasion  of  recreation,  and 
in  overcoming  this,  in  blotting  out  desires,  good  or  evil,  the  end 
is  attained.  Mr.  Arnold  in  his  translation  says:  “Delusion 

fashioned  it.”  This  interpretation  would  bring  Buddha’s  mean- 
ing of  architect  in  accord  with  the  doctrine  of  Maya,  Illusion,  or 
Delusion,  one  of  the  most  ancient  and  popular  doctrines  of  India. 
Maya  is  personified  in  Hindu  scriptures  as  the  wife  of  Brahm. 
Brahm,  after  seventy-two  ages  of  silence,  desired  to  renew  the 
world  ; his  desire  became  manifest  in  a female  form — Maya, 
from  whom  all  the  mistaken  notions  current  among  mankind 
originate.  The  Hindu  triad — Brahma,  Vishnu  and  Shiv — were  the 
offspring  of  Brahm  and  Maya  ; Brahm  disappears,  and  Maya,  de- 


NOTES. 


231 


ceiving  her  own  sons,  becomes  by  them  the  mother  of  Saraswati, 
Lakshmi  and  Uma,  whom  she  weds  to  her  sons,  and,  establishing 
herself  at  J wala  mukhi,  leaves  the  three  wedded  pairs  to  frame 
the  universe  and  give  currency  to  the  errors  of  practice  and  belief 
she  has  taught  them.  In  the  schools  of  philosophy  it  is  asserted 
that  “the  illusive  power  of  ignorance  produces  the  universe 
from  the  eggs  of  Brahm.  ” It  is  also  affirmed  that  matter  exists 
not  independent  of  perception,  and  that  substances  are  indebted 
for  their  seeming  reality  to  the  ideas  of  the  mind.  Our  intellects 
are  purified  by  abstraction,  and  until  we  have  attained  a just  ap- 
preciation of  our  own  nature,  and  of  that  of  universal  spirit,  our 
ideas  are  all  wrong.  Until  the  day  of  true  knowledge  dawns 
upon  us  we  are  asleep — in  a dream  ; we  misconceive  of  all  we 
perceive,  we  take  a rope  for  a snake  ; an  oyster-shell  for  mother- 
of-pearl,  mirage  for  real  water.  All  that  we  see  in  our  unillumi- 
nated condition  is  Maya,  deception,  illusion.  There  are  no  two 
things  in  existence  ; there  is  but  one  in  all.  There  is  no  second, 
no  matter  ; there  is  spirit  alone.  The  world  is  not  God  ; there  is 
nothing  but  God  in  the  world.  Nature  is  compelled  to  assume 
the  corporeal  form  that  the  ends  of  Spirit  may  be  fulfilled,  namely, 
that  it  may  be  embodied,  until  by  a series  of  transmigrations  it 
has  no  longer  need  of  such  a state  ; it  has  attained  knowledge, 
which  is  the  cause  of  its  liberation,  and  its  connection  with  matter 
ceases.”  * 

“ Soul  desists,”  says  the  Sankliya  Rarika,  “ because  he  has 
seen — or  fully  understood — nature.  Nature  ceases,  or  withdraws, 
because  she  has  been  seen.” 

“The  union  of  spirit  and  matter,  as  the  receiver  and  received, 
is  without  beginning.  The  origin  of  this  union  is  Maya.  The 
perfection  of  spirit  is  to  be  attributed  to  liberation  from  this 
union,  and  this  is  sought  in  the  acquisition  of  discriminating  wis- 
dom. Actions  performed  under  the  influence  of  Maya  are  fol- 
lowed by  eight  millions  of  births  in  connection  with  some  caste, 
with  an  appointed  period  of  life,  and  subjection  to  the  fruit  of 
actions.  This  illusion,  from  whence  arise  the  effects  of  actions, 
is  to  be  destroyed  by  discriminating  wisdom  in  reference  to  the 
Divine  nature,  leading  to  the  reception  of  truth — God— and  de- 
liverance from  the  sorrows  of  transmigration.”  Another  class  of 
Hindu  philosophers,  in  their  subdivision  of  Sakti,  or  Maya,  into 
four  qualities — knowledge,  desire,  energy  and  deception — show 
even  more  plainly  what  we  are  to  understand  by  “the  architect 
of  the  desire  resembling  house.”  They  olaim  that  the  first  Sakti, 
or  knowledge,  by  its  partial  extension,  produces  pain  and  sleep  ; 
but  the  Sakti  of  Desire  unfortunately  obscures  that  of  knowledge, 


* Wilson’s  Religions  of  the  Hindus. 


232 


NOTES. 


and  hinders  it  from  perceiving  that  there  is  no  other  deity  but  the 
material  body,  propagation,  life  and  death.  From  this  ignorant 
deviation,  occasioned  by  Desire,  the  inclinations  of  men  are  de- 
rived. The  truly  wise  man,  who  would  acquire  knowledge  of 
truth  and  nature,  must  therefore  renounce  desire. 

“ But,”  asks  a new  proselyte  of  a sage,  “ as  all  individuals  are  so 
many  deities,  or  rather  modifications  of  the  same  god,  why  are 
they  not  all  endowed  with  the  same  talents  and  equal  penetration; 
why  are  the  greater  part  devoid  of  sublime  intelligence?”  The 
sage  answered,  “The  evil  proceeds  entirely  from  the  fourth  Sakti 
Maya,  or  Illusion.  It  is  the  cause  of  all  deception,  and  makes  men 
take  what  is  false  for  what  is  true.  It  has  misled  men  into  the 
belief  that  there  are  gods;  that  there  are  such  vicissitudes  as  living 
and  dying  pollution  and  purification.  The  only  means  of  shunning 
the  errors  of  Maya  is  to  cling  to  the  doctrine  of  Buddhism.” 

BOOK  THE  SEVENTH. 

1.  Wasanta-time  : — A festival  held  in  the  spring  in  honor  of 
Kamadeva,  the  god  of  love. 

2.  Hastinpur: — Ancient  Delhi,  the  remains  of  which  still  exist 
about  fifty-seven  miles  north-east  of  the  modern  city,  on  the  banks 
of  the  old  channel  of  the  Ganges. 

3.  Purdah; — Curtain. 

4.  With  naked  feet; — The  people  of  India  never  wear  shoes  in 
the  house.  They  always  slip  them  off  on  the  verandah. 

5.  When  they  came  without  the  purdah’s  folds: — The  women  of 
India  who  are  of  high  rank  and  caste  are  not  allowed  to  go  outside 
of  their  own  apartments  except  they  are  closely  veiled  and  attended, 
neither  may  any  man  save  husband,  father  or  brothers,  go  behind 
the  curtains  separating  the  women’s  rooms  from  the  rest  of  the 
house.  The  curtains  are  made  of  long,  fine  splints  of  bamboo,  and 
lined  with  gauze.  The  women  can  look  through  these  into  the 
lighter  outer  apartments,  but  those  outside  cannot  look  within. 
These  merchants  standing  outside  the  curtain  displayed  their  goods 
and  told  their  news,  but  saw  not  Yasodliara. 

6.  BddM-tree: — See  Note  31,  Book  the  Sixth. 

7.  TeMrika; — A tree,  Pinus  Longifolia. 

8.  Mara’s  wrath: — See  Note  34,  Book  the  Sixth. 

9.  Twelve  Nidanas: — Twelve  treasures,  or  the  eleven  degrees  of 
contemplation  that  lead  to  Nirvana  the  last  and  twelfth  degree. 

10.  lie  taught  the  Five: — The  five  ascetics  who  were  Buddha’s 
companions  during  the  six  years  he  sought  the  truth. 

11.  Vaishya: — This  month  corresponds  to  half  of  April  and  May 

12.  Ihe  IlisMs;—- refers  to  the  five  ascetics,  Buddha’s  former 
companions. 


NOTES. 


233 


13.  Four  Truths  : — See  Note  45,  Book  the  Sixth. 

14.  Yasad  the  Prince: — was  the  son  of  Sujata,  who  gave  to  Bud- 
dha the  food  that  refreshed  him  for  his  mighty  conflict  with  Mara. 
Yasad  went  to  Buddha  by  night  to  inquire  the  way  ; he  became  a 
priest  and  entered  the  first  path.  His  fifty-four  companions  went  to 
the  monastery  to  induce  him  to  return  and  play  with  them  as  usual, 
but  when  they  saw  his  changed  appearance  they  resolved  to  be- 
come priests  also,  and  shortly  entered  the  paths. 

15.  Gatlid  : — A hymn  not  from  the  Vedas. 

16.  Yojans  : — About  ten  miles. 

17.  Son  a : — River  Golden. 

18.  Kos  : — A kos  is  two  miles. 

19.  Rahula’s  mother  : — A Hindu  never  calls  his  wife  by  name  : 
before  she  becomes  a mother  she  is  known  as  “that  one,”  or 
“ admi,”  a person  ; afterward  the  husband  always  speaks  of  his 
wife  as  such  a boy’s  mother.  The  woman  also  speaks  of  her  hus- 
band as  the  son’s  father. 

20.  As  the  night-blowing  moon- flower’ s swelling  heart  ; — The 
moon-plant  is  a climber.  The  leaves,  in  shape,  are  like 
those  of  the  convolvulus  major,  but  much  larger,  and  on  the 
under  side  are  covered  with  a silvery  down.  The  flowers  are 
white  and  like  huge  morning-glories,  each  one  measuring  from 
four  to  five  inches  across.  They  open  only  by  moonlight. 

21.  as  pale  asaka  buds 

Wait  for  a woman' s foot. 

The  blossoms  of  the  asoka  tree  (see  Note  2,  Book  the  Fourth} 
emit  a delightful  fragrance  when  wet  with  the  dew  just  after  sun- 
set and  before  sunrise,  or  at  the  time  when  women  step  forth  for 
air  and  exercise. 

22.  Mogras • : — Double  Arabian  jasmine. 

23.  JJdayi : — Named  for  the  great  Eastern  mountain  behind 
which  the  sun  is  supposed  first  to  rise.  Udayi  was  born  at  the 
same  time  as  Buddha,  and  his  part  in  the  renunciation  was  fore- 
ordained. 

24.  Tree-wool : — The  cotton  from  the  sembhal,  or  cotton  tree. 
Not  all  men  were  so  profoundly  impressed  with  Buddha’s  teach- 
ing. An  old  hymn  of  the  Northern  Buddhists  tells  how  Buddha 
met,  full  of  his  newly-discovered  mission,  an  acquaintance  on  the 
way  as  he  was  going  to  the  Deer  Forest  the  day  after  his ' attain- 
ment of  Buddhaliood  to  preach  his  doctrine  to  his  old  friends. 
He  was  struck  with  Buddha’s  appearance,  and  asked  him  what 
religion  made  him  so  glad  and  yet  so  calm.  Buddha  told  him  that 
he  had  now  become  free  from  all  desires.  His  acquaintance  appar- 
ently cared  little  for  this,  and  asked  him  where  he  was  going. 
The  reply  is  striking.  Buddha  said:  “I  am  now  going  to  the 
city  of  Benares,  to  establish  there  a kingdom  of  righteousness,  to 


234 


NOTES. 


give  light  to  those  enshrouded  in  darkness,  to  open  the  gate  of 
immortality  to  men.”  His  acquaintance  sneered  at  his  high-flown 
pretensions,  and  asked  what  he  meant.  Buddha  replied  : “I  have 
completely  conquered  all  evil  passions,  and  am  not  tied  down  to 
material  existence.  I only  live  to  be  the  prophet  of  perfect  truth.” 
“In  that  case,”  answered  the  man,  “venerable  Gotama,  your 
way  lies  yonder,  mine  opposite,”  and  left  him.  Probably  most  of 
us  would  have  had  the  same  feeling,  if  not  the  same  words. 

25.  Nirvana : — See  Note  49,  Book  the  Sixth. 

26.  Neem  : — See  Note  33,  Book  the  Second. 

27.  Mango  : — See  Note  80,  Book  the  First. 

28.  Masakhs  : — Goat-skins  in  which  Muhamedan  water-carriers 
bear  water. 

29.  With  silver  howdahs  : — Chairs  of  state,  made  purposely  to 
strap  on  the  elephant’s  back. 

30.  Nigrodlia  : — Landscape  garden. 

31.  Bel-trees  : — Thorny  Bengal  quince. 

32.  Kshatriya  : — Soldier  caste. 

33.  Chares : — A nearly  obsolete  English  word,  signifying 
labors.  The  same  word  in  India,  used  adjectively,  has  nearly  the 
same  meaning. 

34.  Lingam  : — See  Note  20,  Book  the  Sixth. 

35.  Rishi  : — Saint. 

36.  Noble  Paths  : — See  page  227  of  the  poem. 

37.  Bodhisats  : — Candidates  for  the  Buddahood. 

38.  Lanka  : — Ceylon. 

39.  Three  seers  : — Six  pounds. 

40.  Twelve  Niddnas  : — See  Note  9,  Book  the  Seventh. 

41.  Meru : — Same  as  Mount  Sumeru.  See  Note  17,  Book  the 
First. 

42.  And  so  the  feet  of  siceet  Yasodhara 
Passed  into  peace  and  bliss,  being  softly  led. 

The  story  of  Yasodhara’s  attainment  of  Nirvana  is  very  beauti- 
ful, as  a few  outlines  will  indicate.  “ When  Siddartlia  became  an 
ascetic  the  Princess  resolved  upon  following  his  example,  but 
Suddhodana,  in  order  to  prevent  it,  placed  guards  around  the  city, 
declaring  to  her  that  the  Prince  would  return  ; he  was  also  fearful 
that,  as  she  was  so  extremely  beautiful,  unless  she  was  well  pro- 
tected the  Princes  of  other  countries  might  hear  of  her  situation 
and  come  and  take  her  away  by  force.  But  although  she  was 
thus  prevented  from  going  to  the  forest,  she  resolved  to  keep  the 
ordinances  of  the  recluse  in  the  palace  ; and  for  this  purpose  she 
had  her  head  shaved,  put  on  a yellow  robe,  and  ate  her  food  out 
of  an  earthen  bowl.  When  Buddha  visited  Kapilavastu,  after  the 
attainment  of  his  office,  and  on  the  second  day  after  his  ar- 
rival, she  requested  permission  to  become  a priestess,  but  it 


NOTES. 


235 


was  not  granted,  as  Buddha  saw  that  the  right  of  entrance 
into  the  order  of  the  female  priesthood  belonged  to  the  queen- 
mother  Mahaprajapati.  ...  In  due  time  Yasodhara  be- 
came the  rightful  inheritor  of  all  that  had  belonged  to  Suddlio- 
dana,  Mahamaya,  Mahaprajapati,  Siddartlia,  Nanda,  Rahula, 
Devadatta,  and  Suprabudlia,  but  she  regarded  the  whole  with 
aversion,  even  as  if  it  had  been  a dead  snake  tied  round  her  neck. 
She  walked  with  her  attendant  princesses  nearly  five  hundred 
miles  to  reside  near  Buddha,  refusing  all  offers  of  assistance  on  the 
journey,  as  all  the  luxuries  of  the  world  had  been  renounced. 
While  at  Sewet,  she  sometimes  went  to  hear  Buddha  preach,  and 
sometimes  to  inquire  after  the  health  of  Rahula.  On  the  evening 
of  a certain  day,  as  Yasodhara  was  sitting  alone,  she  thought  of  all 
her  friends  who  had  already  entered  Nirvana.  ‘ I was  born  on  the 
same  day  as  Buddha,  and  in  regular  order  ought  to  enter  the  city 
of  peace  upon  the  same  day  ; but  this  would  not  be  decorous  to  the 
great  teacher.  I am  now  seventy-eight  years  of  age.  In  two 
years  from  this  time  Buddha  will  attain  Nirvana.  1 will  there- 
fore request  permission  to  obtain  this  privilege  from  Buddlia.’ 
Accompanied  by  her  attendants,  she  went  to  the  monastery  of 
Buddha,  and  asked  forgiveness  for  the  faults  she  might  at  any 
time  have  committed,  and  then  presented  her  request.  Buddha 
said,  ‘You  are  the  most  virtuous  of  women;  but  from  the  time 
you  became  an  ascetic  you  have  not  performed  any  miracle,  so  that 
some  persons  have  doubted  whether  you  are  a raliat  or  not.’  A 
great  company  assembled,  but  the  Princess  thought  that  on  account 
of  the  extreme  beauty  of  her  person  it  would  not  be  proper  to  per- 
form a miracle  in  the  same  way  as  others,  lest  evil  should  arise  in 
the  minds  of  such  of  the  faithful  as  were  not  yet  free  from  evil  desire. 
She  therefore  related  the  history  of  her  former  births,  then  rose  in 
the  air  and  worshiped  Buddha.  The  discourse  that  she  delivered 
was  upon  the  seven  kinds  of  wives  there  are  in  the  world  of  men. 
When  all  this  was  concluded,  she  retired  to  her  own  residence, 
and  in  the  same  night,  while  passing  from  contemplation  to  con- 
templation, saw  the  city  of  peace.” 

43.  Mahasammat  : — the  first  monarch  of  the  world,  of  the  race 
of  the  sun,  received  existence  by  the  apparitional  birth.  The  ances- 
try of  Buddha  is  traced  through  individuals  all  of  royal  dignity, 
by  Buddhist  historians  back  to  this  monarch  ; these  have  evident- 
ly borrowed  names  or  invented  them,  determined  to  shed  all  honor 
possible  upon  his  name. 

44.  Four  noble  Truths : — See  Note  45,  Book  the  Sixth. 

45.  Those  eight  right  Rules: — Right  views,  high  aims,  kindly 
speech,  upright  conduct,  harmless  livelihood,  perseverance  in 
well-doing,  intellectual  activity,  earnest  thought. 

46.  Stages  Four: — Professor  Max  Muller  thus  describes  the 


236 


NOTES. 


effects  of  each  stage : “ Entering  the  first  ensures  freedom  from 
sin,  a knowledge  of  the  nature  of  things,  and  leaves  no  desire  ex- 
cept for  Nirvana,  Pleasurable  feelings  and  reasoning  and  dis- 
criminating powers  remain.  In  the  second  stage  these  cease,  leav- 
ing satisfaction  arising  from  intellectual  perfection,  which  is  lost 
in  the  third  stage  ; but  self-consciousness  remains.  In  the  fourth 
stage  this  also  vanishes,  and  Nirvana  is  open.  The  Buddha  now 
enters  the  infinity  of  space,  then  into  the  infinity  of  intelligence, 
and  thence  into  the  region  of  nothing.  But  even  here  there  is  no 
rest.  There  is  still  something  left,  the  idea  of  nothing  in  which 
he  rejoices.  That  also  must  be  destroyed,  and  it  is  destroyed  in 
the  fourth  and  last  region,  where  there  is  complete  rest  undis- 
turbed by  nothing,  or  what  is  not  nothing.” 

47.  Precepts  Eight : — These  precepts  are  most  clearly  expressed 
in  the  Buddhist  Beatitudes.  “Not  to  serve  the  foolish,  but  to 
serve  the  wise,  to  honor  those  worthy  of  love,  this  is  the  greatest 
blessing.  To  dwell  in  a pleasant  land,  good  works  done  in  a for- 
mer birth,  right  desires  in  the  heart,  this  is  the  greatest  blessing. 
Much  insight  and  education,  self-control  and  pleasant  speech, 
and  whatever  word  be  well-spoken,  this  is  the  greatest  blessing. 
To  bestow  alms  and  live  righteously,  to  give  help  to  kindred, 
deeds  which  cannot  be  blamed,  this  is  the  greatest  blessing.  To 
support  father  and  mother,  and  to  cherish  wife  and  child  ; to  fol- 
low a peaceful  calling,  this  is  the  greatest  blessing.  To  abhor  and 
cease  from  sin,  abstinence  from  strong  drink,  not  to  be  weary  iu 
well-doing,  this  is  the  greatest  blessing.  Reverence,  lowliness, 
contentment  and  gratitude,  the  hearing  of  the  Law  at  due  seasons, 
this  is  the  greatest  blessing.  Beneath  the  stroke  of  life’s  changes, 
the  mind  that  shaketh  not,  without  grief  and  passion.  On  every 
side  are  invincible  those  who  do  acts  like  these,  on  every  side  they 
walk  in  safety,  and  this  is  the  greatest  blessing.” 

BOOK  THE  EIGHTH. 

1 . At  Nagara  : — A town  lying  about  eighty  miles  almost  direct- 
ly north  of  Benares. 

2.  In  ox-wain : — Sixteen  miles  is  an  average  day’s  journey  for  an 
ox-cart. 

3.  Four  hundred  crors  : — According  to  all  authorities  a cror  is 
ten  millions  ; this  would  bring  the  number  of  living  Buddhists  to 
forty  billions,  an  evident  mistake.  The  values  of  weights,  meas- 
ures and  stated  quantities  differs  so  greatly  iu  different  parts  of 
India  that  it  is  possible  that  cror  may  have  been  used,  where 
Mr.  Arnold  resided,  to  indicate  a million,  making  his  calculation  of 
four  hundred  million  living  Buddhists  corrrect. 

4.  Lakhs  : — One  hundred  thousand. 


NOTES. 


237 


5.  Mlech  : — A barbarian,  not  speaking  Sanskrit,  nor  subject  to 
Hindu  institutions. 

6.  The  birds  and  beasts  and  creeping  things  : — In  all  these  listen- 
ing animals  were  human  souls  in  the  progress  of  transmigration, 
awaiting  the  death  of  the  animal,  when  possibly  they  might  again 
be  born  in  human  form,  and  therein  find  Nirvana  attainable.  One 
of  the  principal  reasons  the  Hindus  give  for  not  killing  any  crea- 
ture, however  dangerous  or  loathsome,  is  that  possibly  the  soul  of 
some  deceased  friend  or  relative  may  be  in  the  creature’s  body. 

7.  Om  : — This  sacred  syllable  occupies  a distinguished  place 
among  the  objects  of  careful  and  special  meditation.  The  student 
must  devoutly  repeat  it  again  and  again,  and  fix  his  mind  in  in- 
tensest  degree  upon  its  several  meanings.  The  Mandukya  Upan- 
ishad  declares  them  to  be  four  in  number.  The  A in  it  denotes 
Brahma  in  the  form  of  Vaishwanar,  the  human  soul  in  its  waking 
state.  The  U refers  to  him  as  Taijasa,  in  the  state  of  dreaming. 
The  M represents  him  as  Prajna,  in  the  state  of  deep  sleep.  The 
combined  syllable  Om,  i.e.,  AUM,  denotes  him  at  once  as  the  Su- 
preme invisible,  blissful,  without  a second.  The  Sutras  attribute 
to  the  syllable  three  elements  of  meaning,  and  declare  the  efficacy 
of  its  repetition  to  depend  upon  the  sense  in  which  it  is  viewed  by 
the  devotee.  “He  who  meditates  on  all  three,  like  a serpent 
which  casts  its  skin,  ascends  at  once  to  Brahma.  After  sharpening 
the  arrow  by  devotion,  fix  to  it  that  great  weapon,  the  bow  found, 
in  the  Upanishad,  and  after  drawing  it,  and  carefully  aiming  at 
thy  mark,  pierce  him,  0I1  beloved,  who  is  the  imperishable.”  It  is 
said  that  Om  is  the  bow,  the  soul  the  arrow,  and  Brahma  the 
mark. 

8.  Amitaya : — Immeasurable. 

9.  Bralim  : — See  Note  17,  Book  the  Fifth. 

10.  Pray  not ! ike  Darkness  will  not  brighten!  Ask 
Nought  from  the  Silence,  for  it  cannot  speak! 

Vex  not  your  mournful  minds  with  pious  pains  / 

Ah!  Brothers,  Sisters!  seek 

Nought  from  the  helpless  gods  by  gift  and  hymn. 

Nor  bribe  with  blood,  nor  feed  with  fruit  and  cakes  ; 

Within  yourselves  deliverance  must  be  sought ; 

Each  man  his  prison  makes. 

These  stanzas  against  prayer  are  the  saddest  of  all  Buddha’s 
teachings,  and  that  with  which  liis  followers  are  the  least  able  to 
comply.  All  passions,  all  desires  they  may  subdue,  but  ever  and 
ever  the  heart  seeks  in  prayer  some  light,  some  release.  No  reli- 
gionists pray  so  much,  with  so  many  repetitions,  or  by  so  many  de- 
vices of  rosaries,  bells,  wheels,  machinery,  or  substitutes,  as  the 
Buddhists. 


238 


NOTES. 


11.  Indrd  : — See  Note  17,  Book  the  Third. 

12.  Dharma  : — Law,  the  “ Power  divine.” 

13.  k 'esamum  : — was  created  on  the  lltli  of  February  by  Tama, 
the  god  of  the  lower  regions,  hence  the  day  and  plant  are  consid- 
ered sacred.  The  oil  of  the  sesamum  seeds  is  very  largely  used  in 
India  for  religious  service,  cooking  and  lights. 

14.  Nirvana  : — See  Note  49,  Book  the  Sixth. 

15.  Om  : — See  Note  7,  Book  the  Eighth. 

16.  Mani : — Sage. 

17.  Padme  ; — Lotus  or  Golden  Lotus. 

18.  the  Dewdrop  slips 

Into  the  shining  sea. 

This  is  a Brahminical,  not  a Buddhist,  idea  of  Nirvana,  and  is  a 
favorite  form  of  expression  among  them.  The  Buddhist  phrase- 
ology is,  that  the  soul  is  blown  out  like  a lamp,  or  as  blowing  out 
is  applied  to  a fire,  or  to  a sage.”  * 

19.  Karma: — See  Note  46,  Book  the  Sixth. 

20.  Kalpas; — See  Note  64,  Book  the  First. 

21.  Birdn-weed: — Foreign  weed. 

22.  If  any  teach  Nirvana  is  to  cease. 

Say  unto  such  they  lie. 

If  any  teach  Nirvana  is  to  live, 

Say  unto  such  they  err. 

If  any  one  hopes  to  arrive  at  a full  understanding  of  this  subject, 
let  them  be  well  forewarned  of  its  impossibility.  Mr.  Hardy  states 
that  there  are  forty-four  Buddhist  sects,  each  holding  different 
views  of  the  future.  1 — 16.  Those  who  hold  a future  state  of  con- 
scious existence,  and  that  it  is  either  material,  immaterial,  a mixed 
state,  or  neither  material  or  immaterial  ; that  it  is  either  finite,  in- 
definitely extended,  a mixture  of  both  states,  or  neither  one  nor  the 
other;  or  that  its  perceptions  are  either  simple,  discursive,  limit- 
ed, unlimited,  happy,  miserable,  mixed  or  insensible.  17 — 24.  Those 
who  hold  a future  state  of  unconscious  existence.  25 — 32.  Those 
who  hold  a state  between  consciousness  and  unconsciousness.  33 — 
39.  Those  who  hold  that  death,  at  once,  or  ultimately,  is  annihilation. 
40—44.  Those  who  reason  on  the  mode  in  which  perfect  happiness 
is  to  be  obtained. 

According  to  Buddha,  the  pure  unmixed  truth  is  not  to  be  found 
anywhere  but  in  his  own  preaching.  To  other  teachers  the  truth 
may  appear  partially;  but  to  him  alone  does  it  appear  in  unshroud- 
ed clearness  and  in  its  utmost  amplitude.  In  him  it  is  not  acqui- 
sition gained  by  means  of  some  mental  process,  nor  is  it  a lesson 
taught  by  another.  It  is  an  intuitive  underived  power;  a self-gen- 
erated effulgence.  By  this  unerring  sage  it  is  declared  that  none 


Chips  from  a German  Workshop. 


NOTES. 


239 


of  the  above  opinions  are  consistent  with  the  truth . And  yet  death 
is  not  annihilation.  We  exist,  and  we  do  not  exist.  We  die  and 
we  do  not  die.  There  will  be  a future  state  of  existence,  but  not 
of  the  individuality  that  now  exists;  and  though  death  is  the  dis- 
solution of  that  which  now  exists,  it  is  not  annihilation  of  a poten- 
tiality inherent  in  that  existence.  * 

23.  Soma  juice  : — See  Note  29,  Book  the  Fifth. 

24.  while  he  threw 

Bice,  red  and  white,  from  both  hands. 

It  is  the  duty  of  every  Hindu  householder  to  offer  certain  prayers 
with  food  and  water  each  morning.  Having  bathed  and  put  on 
clean  clothes,  he  must  devoutly  offer  libations,  scattering  water 
thrice  for  gods,  also  thrice  for  rislffs,  progenitors,  friends  and  rel- 
atives and  many  others,  accompanied  by  a lengthy  prayer  address- 
ed to  all  manner  of  gods,  men,  animals,  plants  “and  all  creatures.” 
After  this,  having  rinsed  his  mouth,  he  makes  offerings  to  the  sun, 
household  gods,  residents  of  earth,  air,  heaven  and  hell,  to  parents, 
teachers,  family,  kinsmen  near  and  remote,  to  the  cardinal  points, 
atmosphere,  twilight  etc.,  etc.  Then  taking  other  rice,  let  the 
householder  at  pleasure  cast  it  upon  a clean  spot  of  ground,  as 
an  offering  to  all  beings,  repeating  with  collected  mind  this  prayer; 
“May  gods,  men,  animals,  birds,  saints,  yakshas,  serpents,  demons, 
ghosts,  goblins,  trees,  all  that  aesire  food  given  by  me;  may  ants, 
worms,  moths  and  other  insects,  hungered  and  bound  in  the  bends 
of  acts,  may  all  obtain  satisfaction  from  the  food  left  them  by  me, 
and  enjoy  happiness;  may  they  who  have  neither  father  nor  mother, 
nor  relations,  nor  food,  nor  means  of  preparing  it,  be  satisfied  and 
pleased  with  the  food  presented  for  their  contentment;  may  all 
beings  that  are  comprehended  in  the  fourteen  orders  of  existent 
things  be  satisfied  with  the  food  bestowed  by  me  for  their  gratifi- 
cation, and  be  delighted.  ” Having  uttered  this  prayer,  let  the  de- 
vout believer  cast  the  food  upon  the  ground  for  the  nourishment 
of  all  kinds  of  beings,  for  the  householder  is  thus  the  supporter  of 
them  all.  Let  him  scatter  food  upon  the  ground  for  dogs,  outcasts, 
birds  and  all  fallen  and  degraded  persons. 

25.  Dasa  sil : — See  Note  40,  Book  the  Sixth. 

26.  Three  Doors : — There  are  three  entrances,  whence  proceed 
that  which  is  good,  and  that  which  is  evil ; 1.  The  body.  2.  The 
speech.  3.  The  mind. 

27.  Triple  Thoughts  : — There  are  three  subjects  upon  which  the 
mind  of  the  ascetic  ought  constantly  to  dwell  ; 1.  Impermanency. 
2.  Sorrow.  3.  Unreality. 

28.  The  Sixfold  States  of  Mind : — 1.  Evil  desire.  2.  Anger. 
S.  Ignorance.  4.  Purity.  5.  Budlii.  6.  Attention. 


* Manual  of  Buddhism. 


24° 


NOTES. 


29.  Fivefold  Powers  : — 1.  Purity.  2.  Persevering  action.  3. 
Ascertainment  of  truth.  4.  Tranquillity.  5.  Wisdom. 

30.  Fight  High  Gates  of  Purity: — 1.  Correct  ideas  upon  religious 
subjects.  2.  Correct  thoughts.  3.  Correct  words.  4.  Correct 
works.  5.  Correct  life.  6.  Correct  endeavors.  7.  Correct  judg- 
ment. 8.  Correct  tranquillity. 

31.  Modes  of  Understanding  : — 1.  The  meaning  of  any  matter, 
in  its  separate  divisions.  2.  The  doctrines  of  Buddha.  3.  The 
power  of  the  Buddhas  to  perceive  all  truth  intuitively,  without 
study  and  without  the  teaching  of  another.  4.  The  power  of  the 
ascetics  to  know  the  roots  and  the  properties  of  things. 

32.  Iddhi  : — The  power  of  working  miracles. 

33.  Upeksha,  : — is  freedom  from  all  kinds  of  desire. 

34.  Five  Great  Meditations  : — 1.  Purity.  2.  Persevering  action. 
3.  The  ascertainment  of  truth.  4.  Tranquillity.  5.  Wisdom. 

35.  Amrit : — The  food  of  the  gods  that  gives  immortality.  The 
lower  people  sometimes  drink  the  water  in  which  eminent  Brah- 
mins have  bathed  their  feet,  calling  it  amrit. 

36.  Jh/mas : Wisdom. 

37.  The  Three  Chief  Refuges  : — 1.  The  benefits  of  the  world  of 
men.  2.  The  enjoyment  of  the  dewa  and  brahma-lokas.  3.  Nir- 
vana. 

38.  Strainer  : — A thin  piece  of  cloth  for  straining  water  before 
it  is  drank.  Some  sects  in  India,  particularly  the  Tains,  still  use 
a strainer,  lest  unknowingly  they  should  swallow  some  insect,  and 
thus  take  life.  The  mysteries  revealed  to  them  by  the  microscope 
amaze  and  perplex  them  greatly. 

39.  Sangha  : — Society  or  community. 

40.  Tathdgato  : — Teacher. 

41.  Om  mani  padme  hum: — is  generally  translated  "Glory 
to  the  Lotus  bearer,  Hum.”  Hum  is  not  here  used  with  its  origi- 
nal Sanskrit  meaning,  but  has  come  to  be  used  in  the  sense  of 
praise.  Among  some  of  the  Buddhists,  the  ascription  is  under- 
stood as  “ Om  praise  to  the  Golden  Lotus  Saint.” 


THE  END. 


Date  Due 


*P  17  31 

) 

F a * Me 

fta 

<f) 

